1-Boenzi-Reconstructing-Don-Albera%E2%80%99s-Reading-List


1-Boenzi-Reconstructing-Don-Albera%E2%80%99s-Reading-List

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STUDI
RECONSTRUCTING DON ALBERA’S READING LIST
Joseph Boenzi*
Between 1892 and 1910, Don Paolo Albera (1845-1921) was called
upon to articulate the Salesian spirit for many groups within the Salesian
family. This period coincides with Paolo A lbera’s service on the Salesian
Superior Chapter as Spiritual Director General. These were defining years for
D. Albera and for the office he held. For if the role o f the “Catechist General”
or “Spiritual Director General” had been fluid until the time of his election,
Paolo Albera helped to set the parameters for this office. He clarified the re­
sponsibilities o f the Spiritual Director General as a member o f the Superior
Chapter and within the Salesian Society as a whole.
The previous Spiritual Director General, D. Giovanni Bonetti (1838­
1891), had been quite adept in the field of public relations. His pamphlets and
books were popular, instructive, and even controversial1. His most important
literary contribution, the Bollettino Salesiano, popularized D on B osco’s
works and personality to the point of gaining many supporters for the saint’s
projects both throughout Italy and abroad.
D. Albera’s writings and especially his preaching ministry seemed more
in tune with formative aspects of his role on the council. The need was evi­
dent. The growing reputation of the Salesians’ saintly founder John Bosco
(thanks, no doubt, to D. Bonetti’s own publishing campaign) brought many
eager young applicants to join Salesian ranks. The early Salesians had grown
up with the founder, but if this rising generation of newcomers was to assimi­
late Don Bosco’s spirit, more systematic training was necessary. Formation
and retreats were frequent topics at the general chapters, and responsibility
* SDB, Professor o f Theology at the D om inican School o f Philosopy and Theology
(Berkeley CA).
1
C f Pietro S te lla , Don Bosco nella storia della religiosità cattolica. Roma, LAS 1979,
vol. 1, pp. 73-74; A rth u r L e n ti, The B osco -G a sta ld i Conflict. Part II: F rom the A pproval o f the
Salesian C onstitutions in 1874 to the E nforced R econciliation [Concordia] in 1882”, in
“Journal o f S alesian S tudies” 5 (1994) 1, 80-88.

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204 Joseph Boenzi
for implementing subsequent guidelines fell to the Spiritual Director General.
D. Albera’s long-term habit o f reading and note-taking, then, would serve to
sustain his new ministry. He was entrusted with the task of directing the spir­
itual formation, initial and ongoing, of his confreres, especially through re­
treats.
1. One Who Was Well Read
Those who knew Paolo Albera often pointed out that he was a man well-
read. D. Giovanni Battista Grosso (1858-1944), who worked closely with
D. Albera in Marseilles, cites D. Albera’s serious study habits as among the
most striking elements of his ministry as provincial. Reading spiritual authors
was a practice that D. Albera brought with him from Sampierdarena,
D. Grosso opined, but this flourished when he moved to France, where a spir­
itual renewal was already taking place:
Even in the midst o f all his concerns as provincial and director o f the “Oratoire
St. Léon” (among others, to provide for meals, making the rounds to ask for
charity as Don Bosco used to do, and as D. Albera him self did for many years in
Marassi and Sampierdarena), he still found time to do a lot o f reading, and almost
exclusively he turned to ascetical books. He was an avid reader and kept on the
alert to acquire every new book of asceticism that the best French authors might
publish. Not only did he read them and take notes, but he used to summarize
them or make extracts o f these works, which would then serve him very well in
the monthly conferences he used to prepare for the confreres, or for those occa­
sions when he was frequently invited to speak and willingly did so to the various
youth groups in the House2.
This testimony is interesting. D. Grosso gives us some important details
regarding D. A lbera’s approach to preparing his conferences. He did not
simply rely on tried and true sources for his interventions - something that
would have been more than legitimate for a priest ordained 13 years already
2
ASC B0330314, Giovanni Battista G ro sso , D. Paolo Albera. Ricordi personali, ms
aut., p. 1: “In m ezzo alle v arie p reoccupazioni di Ispettore e di D irettore d e ll’O ratoire St. Léon
(tra le quali quella di provvedere il pane, andando a chiedere la carità com e faceva D. Bosco, e
com e D. A lb era stesso fece p e r m olti anni a M arassi ed a S. P ier d ’A rena) tro v av a tu ttav ia il
tem po di leggere molto, e quasi esclusivam ente libri ascetici; ed era avido ed attento a procu­
ra rsi ogni n uovo libro di a scetica che i m ig lio ri a utori fran cesi p u bblicassero; e n o n solo li
leggeva ed annotava, m a ne faceva sunti od estratti, che poi tanto gli giovavano nelle con­
ferenze m ensili ai confratelli, ed a quelle che sovente accettava volentieri di fare alle diverse
compagnie della Casa” .

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Reconstructing D on A lbera S R eading L ist 205
and struggling with a busy schedule. He read the spiritual masters, and since
he was in France, he seemed to feel that he needed to go to local sources if he
was to make the spiritual life accessible to his listeners.
Two decades later, D. Calogero Gusmano (1872-1935) would observe
this same attitude while accompanying D. Albera on his extended visit to the
houses in America. The visitor’s days were packed, but he conscientiously
prepared his conferences by reading spiritual authors who were most es­
teemed in the countries he visited. He read these authors in their original lan­
guage: Portuguese, Spanish or English. By concentrating on sources written
in the language of the country that he visited, D. Albera was able to offer a
spiritual message in the idiom of that nation. D. Gusmano described the
process in these words:
During the visit to the Houses, the days were filled, for he had made it a norm to
let the confreres speak with him as long and as much as they wanted to. “There is no
point in traveling from Italy and putting up with so many inconveniences if we do not
let the confreres speak their minds completely” . Nor did he ever neglect the practices
o f piety made in common. Even when he was on the road he faithfully arranged to
make m editation and spiritual reading from books written in the language o f the
country. Thus D. Albera, in a short time, could give the “Good Night” in the language
o f the country and converse with numerous cooperators who came to visit him3.
Others who knew him personally concur that D. Albera was an avid
reader of spiritual and ascetical works. He took his role as spiritual director
very seriously, and therefore made every attempt to keep up-to-date in spiri­
tual matters. Without losing touch with the needs of the young people whom
the Salesian served and all the practical and professional preparation needed
to minister to them, D. Albera’s greatest priority was the interior formation of
Salesian personnel. They must ground themselves in Christ; only then could
they operate as Christ’s apostles4. As a preacher, he would integrate what he
drew from these spiritual authors with his pastoral experiences as a way to
teach the Salesian spirit. Any study o f D. Albera’s teaching must begin, then,
with a look at the “masters” he drew upon as his own sources.
3 A SC B0330315, Calogero G usm ano, Appunti alla rinfusa, 1935, m s aut., p. 23: “Le
giornate durante la visita alle Case erano piene avendo egli per norm a di lasciare parlare i con­
fratelli quanto volevano. — N o n si v ien e d a ll’Italia sottoponendosi a tanti disagi p e r n o n la s­
ciare [parlare] pienam ente i confratelli. — N ondim eno m ai lasciava le pratiche di pietà in co­
mune. A nche durante i viaggi era fedele e procurava di fare la m editazione e la lettura spiri­
tuale su libri scritti nella lingua del paese. Così D. A lbera poteva in breve tem po dare la buona
notte nella lingua del paese e conversare coi num erosi cooperatori che venivano a visitarlo”.
4 C f A lo is [Louis C a r t i e r ] , C oups de Crayon. Un H o m m e de D ieu, in “L ’A do p tio n ” 20
(1921) n. 214, 178.

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206 Joseph Boenzi
2. Presentation of the “Fondo” and Documentation
This would be easy if we had a record o f the m an’s library, but no such
library probably ever existed. D. Albera was schooled in poverty by Don
Bosco, and so was careful never to accumulate any superfluities. Often D. Al­
bera would borrow books from collections and nearby libraries5, and what­
ever books he bought, he handed over to a library in one of the Salesian
houses. We will have to recreate D. A lbera’s reading list by examining his
own notes and journal.
2.1. Index o f Retreat Topics
The Central Salesian Archives (ASC) preserve twenty-seven cartons
containing D. A lbera’s papers. This collection is found in the “Fondo Rettor
Maggiore”, and at the present time, they are largely unexplored. Two cartons
contain particularly pertinent materials. One, carton B032, contains appoint­
ment books and calendars which D. Albera kept from 1893 to 1899, and from
1902 to 1918. Carton B048 contains composition books, note pads, and
folders filled with observations, annotations, outlines and final drafts for con­
ferences, sermons and panygerics that D. Albera delivered during his years of
ministry. Some notes date back to Paolo Albera’s formation days; others are
jottings from conferences given while rector major. The majority of this mate­
rial, however, seems to have grown out o f D. Albera’s years as Spiritual Di­
rector General, from 1892 to 1910.
While D. Albera quoted a number o f theologians, saints and spiritual
writers in his circular letters, he rarely credited his sources. His composition
books, on the other hand, are filled with memos from his readings, studies
and meditations. Though there is little in the way of bibliographical data, he
clearly indicated the names of the authors who inspired his jottings. This al­
lows us to trace a list o f authors that D. Albera found useful.
Returning to Turin in 1892, D. Albera brought a rich appreciation for
French authors, as we have heard from D. Grosso. French spiritual writers
represent nearly a quarter of the sources he would study in the next few years
as he prepared his sermons and conferences. He also would study a number
of Italian sources, as we see in his diary and in composition books and note
pads he used to prepare his talks.
5
“ L undi. Je sens la fatigue. Je m e lève assez ta rd m alheureusem ent. L a m atinée s ’est
passée à la Bibliothèque pour le triage de livres fran9ais”, in ASC B0320102 (29 Nov 1897).

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R econ structin g D on A lb e r a ’s R eadin g L ist 207
One such composition book (B0480126), is filled with transcriptions
and paraphrases o f Catholic authors and seems to date back to D. Albera’s
first months on the Superior Chapter6. D. Albera did not outline sermons or
develop particular themes. Instead, he collected those “quotable quotes” that
he found most useful - an approach described by D. Grosso above. This of­
fers us a clue to the ascetical trail D. Albera followed as he prepared himself
for his formative mission as Spiritual Director General7.
2.2. Authors Cited in D. Albera s Spiritual Journal
Another useful tool for recreating D. Albera’s reading list can be found
in the reflections he entered in his spiritual journal. He was not concerned
about citing complete titles, but he did briefly comment on authors he found
helpful for his own spiritual growth. A book that struck him during his study
might serve for his private meditation, or vice versa. If a book gave him
pause to reassess his own spiritual journey, he journaled his reflections. True,
D. Albera did not compose book reviews. His terse comments, however,
allow us to identify those authors whom he finds particularly appealing and
the effect they make on his life. Thus we find that D. Albera is humbled by
Teresa o f Avila’s m ysticism8, struck by Fr. Hamon’s humility9, shamed by the
high spirituality of Francis de Sales’letters10, impressed by Bishop Bossuet’s
Marian reflections11, consoled by Don Bosco’s sketch o f the Last Things12.
6A S C preserve 40 com position books o r h and-sew n tablets o f D. A lb e ra ’s notes in carton
B048. Though D. A lbera norm ally did not date his notes, it is sometimes possible to approxim ate
the date using internal evidence, such as references to events in the C hurch or in the Salesian So­
ciety. The com position book B0480126 carries references to new spaper and m agazine articles
published in 1891. The m ajority o f other references in this notebook come from books published
in the 1860s and 1870s. Evidence exists to demonstrate that all these books were available in the
O ratory library or that D. A lb e ra ’s colleagues, m em bers o f the superior chapter, h a d copies o f
these b ooks in th e ir perso n al collections. T his no teb o o k w o u ld thus offer us a clue to D. A lb e ra ’s
study and preaching preparation during the first m onths after his election as Spiritual Director
General.
7D. A lbera would continue to transcribe “quotable quotes” until the end o f the first decade
o f the tw entieth century. He w ould learn how to m odify his notetaking, thanks to his later read­
ing. Six com position books preserved in A SC follow this approach: B0480126, B0480130,
B0480131, B0480133, B0480134, B0480135. The bulk o f his other notes are outlines or drafts
o f talks, sermons and conferences. He m akes less o f an effort to quote his sources in these notes,
and therefore they becom e m ore difficult to trace. N ot surprisingly, w e can find m ore continuous
references to sources in D. A lb e ra ’s spiritual jo u rn als th an in h is w o rk books.
8 C f A SC B0320101 (15 O ct 1894).
9 C f A SC B0320106 (26 Dec 1903; 23 Jan 1905).
10 C f A S C B 0320106 (16 Jan 1905).
11 C f A S C B 0320106 (21 O ct 1906).
12 C f A S C B 0320109: 3 Ja n 1910.

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208 Joseph Boenzi
Occasionally D. Albera journaled about readings he made while
preparing a conference or a retreat. These authors, often those he has used pre­
viously for his own spiritual journey, seem to have struck him in new ways
when he tried to blend their teachings into his own presentations. If D. Albera
felt especially nervous about an upcoming preaching assignment, as when
preparing the retreat for the Directors in 1905, for the deacons preparing for
priestly ordination in 1909, or for the delegates of the eleventh Salesian gen­
eral chapter (GC11) in 1910, he made numerous comments about the authors
he consulted, often in the context of a prayer that could render their teachings
fruitful for his audience. He expressed his profound respect for Luigi Pis-
cetta’s scholarship13; he delighted in Alessandro Ciolli’s manual for new con­
fessors14. Though he scolded himself for not dedicating more time to study, D.
Albera eagerly and systematically drew from the “treasures” that he found in
the writings of his contemporaries - Jean-Baptiste Caussette, Louis Planus,
and Cardinal James Gibbons - to share with his fellow Salesians15.
We have already seen that D. Albera’s early responsibilities as Spiritual
Director General included editing the General Chapter documents, overseeing
the formation of young candidates for Salesian life and priesthood, and
preparing Salesians for their annual retreats. These three tasks, as his journal
bears out, kept him quite busy. Moreover, the constant demand to direct
others brought the man face to face with the issue of his own spiritual growth.
This is what prompted him to keep a spiritual journal, which he called “notes
confidentielles prises pour le bien de mon ame” 16. This statement opens his
practice of keeping the journal. Over the years he will remark (to his journal)
that keeping notes is most helpful, and when he neglects to do so, he feels
that his spiritual progress is hampered17.
D. A lbera’s journal, then, is not a chronicle but a daily spiritual role-call.
Whatever author, religious or secular, helps or hampers his spiritual progress
- this author will figure into D. A lbera’s tiny note pad, especially in later
years. If, then, we find him jotting a comment about an author or article that
impresses him, the fact that he enters this data into his journal means that he
13 C f A S C B 0320107 (10 D ec 1907).
14 C f A S C B 0320108 (14 Ja n 1909).
15 C f A S C B 0320104 (13 Jan 1898); B 0320106 (27 Ju l 1905; 27 A p r 1906); B 0320107
(11 Jul 1908); B 0320108 (31 A u g 1909).
16A S C B 0320101 (cover p a g e 17 Feb 1893).
17 See also A S C B 0320101 (2 O c t 1894); A S C B 0320103 (Jun, 31 D ec 1897); A S C
B 0320104 (31 Dec 1898); A S C B 0320106 (29 A ug, 30 Oct, [10] D ec 1903); A S C B 0320109
(1 Jan 1910; 4 Sep 1912).

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R econ structin g D on A lb e r a ’s R eadin g L ist 209
finds this reading to be personally beneficial or detrimental for his spiritual
journey. In fact, when we look through D. A lbera’s composition books or
other materials he used to prepare his conferences, we find many of the same
writers who feature in his journal. At the same time, however, we find entire
pages from a number of authors who never find their way into his “notes con-
fidentielles” . It is not unreasonable, then, to view D. A lbera’s personal
reading as an important element in his spiritual awareness, for his felt-need to
sanctify himself intensified once he assumed a leadership role on the Superior
Chapter. He realizes his responsibility: “I promise to practise m yself what I
recommend to others”18.
After his election as rector major on 16 August 1910, D. Albera was no
longer able to keep his journal with the same consistency that he had during
the previous period. He made spotty entries until 1913, and noted his final
journal reflections in December 1915, when Giovanni Cagliero (1838-1926)
had been named cardinal. This means that we have limited documentation of
D. Albera’s reading habits during his years as superior general. We can only
presume that he continued what had become a matter of habit: that he read
devotional books and ascetical literature for his own growth and as a help in
his teaching ministry19.
2.3. D. A lbera’s Work-books
Continuing our discussion based on the workbooks, if we can set
B0480126 as being transcribed shortly after D. A lbera’s return to Turin in
1892, we can begin to note a number o f trends in D. A lbera’s studies. The
new Spiritual Director General began to gather ideas from apologists, cate-
18 A S C B 0320107 (25 A ug 1907). D. A lb era repeatedly expresses his concern to practice
w hat he m ust preach to others, to be an exam ple to others. These sentiments come out in the
follow ing entries m ade in his spiritual journal: A SC B0320101 (27 Feb, 16 May, 17 Jul, 14 Sep
1893; 12 D ec 1895); B 0320102 (19 M ar, 31 D ec 1896); B 0320103 (18 A pr, 30 M ay, 11 Dec
1897); B0320105 (4 Feb, 14 Jun, 2, 3 Aug, 6 Sep 1899); B 0320106 (16 A pr 1903, 1 Jun, 26
D ec 1904, 4 A ug 1905, 25 Feb, 31 M ay 1906); B 0320107 (9 Jan 1907); B 0320109 (12 Sep
1912).
19A careful exam ination o f his c ircular letters w o u ld p rovide evidence o f D. A lb e ra ’s o n ­
going ascetical culture. His circular letter o f 18 O ctober 1920 reveals dependence on D om Jean
B aptiste C h a u ta rd ’s L ’A m e de Tout A postolat, rev. enlarged 9th ed. (Paris, P. T équi 1920). T he
circular o f 19 M arch 1921 also draw s q uite am ply from D om C hautard, as w e ll as from Fr.
Frederick F a b e r’s S p iritu a l C onferences. T he them e o f these circulars is D. B osco as m odel o f
perfection and priesthood. C f Lettere circolari di D. Paolo A lbera ai Salesiani. Torino, Società
Editrice Internazionale 1922, pp. 339-340; 402; 408-410; 415-416; 418-421.

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210 Joseph Boenzi
chists and retreat preachers who had already made an impact on the northern
Italian scene several decades earlier. It is likely that D. Albera knew most of
these authors before he had left Italy in 1882. Some o f them published their
works through the Salesian press in Sampierdarena, where D. Albera had
served as director for a decade. It would seem, therefore, that D. Albera was
merely reacquainting him self with sources that he already knew.
As he had done in his early preaching days, D. Albera collected stories
from readings largely directed to young people. The themes that figure most
in the pages of B0480126 are the precariousness of human existence, the im­
mortality of the soul, the power o f God as Creator, and the eternal nature of
the after life. All these themes are classic fare for an eight-day retreat!
Although the majority o f D. Albera’s early transcriptions demonstrate an
interest in retreat themes and anecdotes appropriate to young people, his later
notes reflect his need to prepare for a more mature audience, and with every
passing year, D. Albera covered an ever-widening field. He also learned
something about referencing his notes. Following advice he picked up when
reading Cardinal James Gibbons20, he began to arrange topics alphabetically
in an addressbook for easy referencing and retrieving of information, anec­
dotes, examples useful in his preaching. This orderly approach makes it easier
to trace his sources by author, title and sometimes even by page number in
notes taken after 190521.
Collecting and transcribing anecdotes from the many authors that he
turned to while preparing instructions and conferences, D. Albera actually
filled several notebooks. But not all his sources are found in these notes. We
can trace other references by combing the text of his retreat sermons and in­
structions. Throughout his conferences, D. Albera cites sayings and anecdotes
from saints and sages, though he rarely makes clear reference to a specific
20 Jam es G ibbons (1834-1921), b orn o f Irish im m igrant parents in B altim ore, becam e a
priest in 1861, and ordained bishop in 1868, serving as V icar A postolic for the Southern States
after the C ivil War. His m issionary experience in the A m erican South enabled him to better ar­
ticulate Catholic Faith. He learned effective ways o f expressing Catholic teachings in terms
that non-Catholics could understand. James G ibbons becam e the eighth archbishop o f B alti­
m ore in 1877, and was nam ed cardinal in 1885.
21 W hile D. A lb e ra w as alw ays a good “no te-tak er” , his earlier transcriptions follow a
chronological order, in the sense that he copies dow n ideas as he reads them . A fter the turn of
the century he begins to note his topics by subject in address books that conveniently provided
alphabetical tabs: compare A SC B0480128-B0480131 w ith B0480134-B0480135. These later
address books, begun around 1905, are filled w ith short quotations and references sim ilar to
index card transcriptions. This m ethod follows to the letter advice he read in Cardinal G ibbons’
writings, w hich w e know he was reading in 1905. C f A SC B0320106 (24 A pril 1905); James
G ibbons, The Am bassador o f Christ. Baltimore, John M urphy Com pany 1896, pp. 285-286.

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R econ structin g D on A lb e r a 's R eadin g L ist 211
text. Often he seems to have taken many of his citations from secondary
sources. At other times he allows us to clearly identify a passage down to
“chapter and verse”. Direct citations or indirect allusions in his conferences,
and cross references from his spiritual journal, round out the picture o f D. A l­
bera’s preferred authors and reading.
3. Panorama of “Authors” and “Titles” in D. Albera’s Reading
A careful examination o f D. A lbera’s notebooks, journals, and retreat
manuscripts leads us to identify eight general categories into which the bulk
of his reading fell during the period in which he served as Spiritual Director
General. These categories are:
1) Doctrinal expositions, including “catechisms” and collections of con­
ferences, as well as meditative works o f philosophers, essayists, and literary
men;
2) Practical and applied theology: pastoral manuals, moral theology, ed­
ucational writing for parents, teachers, or young people, apologetics, autobi­
ographies of notable converts;
3) Devotional literature, including classical Christian sources, Marian
literature, works on the mysteries and prerogatives of Jesus Christ, and man­
uals on Christian discipleship;
4) Retreat literature, including meditations for the “Spiritual Exercises”,
and collections of sermons preached during parish missions;
5) Treatises, conferences and meditations on Religious Life;
6) Treatises and conferences on the priesthood;
7) Biblical resources in the form o f commentaries and new translations;
8) Salesian sources related to the patron and the founder o f the Salesian
Society.
Perhaps the clearest way to identify D. A lbera’s sources is to explore
each of these categories and distinguish the individual authors he consulted in
each area.
4. Doctrinal Studies, Catechisms, Conferences
The earliest records we have o f D. Albera’s reading, as we have seen,
are the notes he prepared for preaching to children and teenagers. His peers
commented that he was a wonderful storyteller; that he knew how to hold a

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212 Joseph Boenzi
young audience22. What the archives reveal is that Paolo Albera took copious
notes: in the early years of his ministry he was constantly on the lookout for
good stories and anecdotes to bolster his preaching. He transcribed passages
from literature directed toward young people, anecdotes from “catechisms”
and popular apologetical works.
4.1. Catechisms
Among the catechetical writings that appealed to D. Albera23, we find Il
giovane studente istruito, a defense o f the Catholic faith written for teenagers.
This work which first appeared in 1871, was the work of Geremia Bonomelli,
a priest from Brescia who was elected bishop of Cremona a few months after
publishing this catechism24.
Bonomelli divides the major themes of Christian teaching into episodes
called “trattenim enti” - a term which can be translated as “sessions”, but
which carries the sense of “time spent together in conversation”. Each session
takes the form of a dialogue between teacher (il maestro) and the young
person identified as the student or disciple (il discepolo). The conversational
tone, with numerous quips and colloquialisms, makes the doctrinal presenta­
tion pleasant and interesting.
Using a later edition, D. Albera drew some arguments from Bishop
Bonomelli’s dialogues as back-up for his notes about the “end of man”, the
22 “A M arsiglia l ’udii p iù v o lte D. A lb era a p redicare ai giovani: ricordo com e fui edifi­
cato per la praticità delle cose che diceva, per lo zelo che dim ostrava per far del bene ai gio­
vani. Il suo gran punto nelle prediche e nei discorsetti della sera era di parlare con frequenza
della fuga del peccato, e ne parlava con vera energia. Praticam ente lo faceva vedere com e il più
g ran m ale, specialm ente lo m ettev a in co n traddizione con l ’infinita b o n tà di D io, dim ostrando
la m ostruosa ingratitudine, avendoci Iddio non solo creati m a redenti con infinito suo dolore,
colm ati di b enefizi tutto [il] g iorno” (A S C B 0330109, G iulio B a r b e r is , P e r le m em orie di D.
Paolo A lbera [1923], m s aut., p. 5). Giulio Barberis (1847-1927).
23 A s sh o w n above, D . A lb e ra m a d e tra n sc rip tio n s fro m c la ssic a l a n d c o n te m p o ra ry
sources into his ow n notes. He w ould then draw from these notes as he prepared his sermons.
A num ber o f these com position books and note pads that he used for this purpose are now pre­
served in the A S C ’s A lb era C ollection. M ost o f D. A lb e ra ’s catechetical entries w ere m ad e in
note pads now identified as: B0480126, B0480130, B0480131, and B0480133. Later, he made
m ore them atic notes, as can be seen in B0480134 and B0480135, both o f w hich seem to have
been com piled during the first decade o f the tw entieth century.
24 G erem ia B onom elli (1831-1914), th eo lo g y pro fesso r and priest in th e diocese o f B re ­
scia, was ordained bishop o f Crem ona on 26 N ovem ber 1871. A n articulate and popular writer,
B ishop B o n o m elli’s p astoral letters w ere w id ely read, as w ere his m ulti-volum e catechism s and
dialogues on C hristian doctrine, Catholic tradition and the sacred liturgy. He even produced a
num ber o f travelogues, offering descriptive guides for pilgrim s guides and helpful tips to vaca­
tioners: c f G erem ia B onom elli, M isteri cristiani. Brescia, Queriniana 1894-1896, 4 vols.

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R econ structin g D on A lb e r a 's R eadin g L ist 213
last judgment, and God’s justice. He also found that the bishop of Cremona
offered a clear and youthful approach to prove God’s existence, explain the
creation of the world and the need to live in response to God’s natural and su­
pernatural gifts25.
Another resource for D. A lbera’s sermons was a comprehensive cate­
chism by French educator and publisher Jean-Joseph Gaume26. Fr. Gaume
was a fervent follower of St. Alphonsus de’ Liguori, and with his brother
Jean-A lexis27, he becam e instrum ental in propagating A lphonsus’ m oral
teachings and approach across France.
Jean-Joseph Gaume published manuals for confessors, catechisms, and
books on Catholic education. In addition to St. Alphonsus, he popularized the
teachings o f Saints Charles Borromeo, Francis Xavier, and Francis de Sales.
His writings are strongly apologetic in tone. Clearlly ultramontanist, he is an
adamant proponent of papal authority and a resolute adversary of the “Revo­
lution” under all its forms. His greatest concern was to produce works that
would be useful to those engaged in catechesis. By the end of the nineteenth
century Abbé Gaum e’s writing style was already somewhat dated, but his
publications were still considered very innovative and so they remained influ­
ential until the turn o f the century.
Abbé Gaume’s most famous work was his Catéchisme depersévérance28.
This catechism developed around the “Sacred History”, that is, it included
Bible history and the history of the Church, and ended the survey with an ex­
planation of the liturgy, the liturgical seasons and the major feast days of the
Church calendar: fifty-three lessons spread over eight volumes. These lessons
were meant to cover the curriculum for an entire year. They were designed for
youngsters who had already completed the sacramental catechesis for First
25 C f G e re m ia B o n o m e l l i , I l g io v a n e s tu d e n te istr u ito e d ife so n e lla d o ttr in a cristia n a .
2nd ed., B rescia, Q ueriniana 1886, pp. 6-7, 8-11, 17-18, 66-67, 194-195 (D. A lbera transcribed
and paraphrased passages from these pages into his ow n notes; c f A S C B 0480126, pp. 45-46).
26 J e a n -J o s e p h G a u m e (1 8 0 2 -1 8 7 9 ), a p r ie s t f o r th e d io c e s e o f B e s a n 9o n, h e ta u g h t in th e
diocesan sem inary o f N evers, and anim ated various lay organizations for w om en and m en. In
1852 h e m o v ed to P aris to d irect his b ro th e rs’ p u b lish in g h o u se and to dev o te h im se lf to
w riting w orks o f a catechetical and apologetical nature.
27 Je a n -A le x is G a u m e (1 7 9 7 -1 8 6 9 ) w a s p r o fe s s o r o f m o r a l th e o lo g y a t th e m a jo r s e m i­
n ary o f B esan9on. H e w as tw ice suspended from teaching because o f his L iguorian an d u ltra­
m ontanist approach. H e finally quit the diocese in 1834, and w ent to Paris w here, in a short
tim e, he becam e vicar general o f the archdiocese. H e published a num ber o f spiritual com m en­
taries, including an edition o f the Im itation o f Christ.
28 J e a n -J o s e p h G a u m e , C a té c h is m e d e p e r s é v é r a n c e . P a ris, F rè re s G a u m e 1 838, 8 v o ls.;
Italian version: C atechism o di perseveranza. E sposizione storica, dogm atica, m orale, liturgica,
apologetica, filo so fica e sociale della religione, d a ll'origine del m ondo sino ai nostri giorni.
M ilano, Carlo T urati 1859-1860, 8 vols.

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214 Joseph Boenzi
Communion, which would have normally been celebrated at the age of 10 or
12. Lessons were not presented in the question and answer form typical of the
catechism. Instead, they appeared in the form o f stories, anecdotes, histories29.
The word “catechism”, Abbé Gaume affirmed, signifies “oral teaching”, and
should be considered a “guide for the journey”30. The advantage o f coming to
catechism lessons is that one can learn to deepen the faith with one’s compan­
ions, and grow to form “one mind and one heart” with them31.
D. Albera studied Abbé Gaume’s Le Seigneur est Mon Partage, a minor
work but one that carried the thesis of the “perseverance catechism” to a log­
ical conclusion. This work seems to have been written for personal use rather
than as a classroom text, and as far as D. Albera was concerned, it provided
some clear, catechetical points for his instructions to youth, particularly with
respect to reception o f and devotion to the Eucharist32.
A great source of stories that mingled with a reasoned rebuttal to the lib­
eral undercurrent that many Catholics viewed as gnawing away at Italian so­
ciety, came with the conferences o f Gaetano Alimonda, late cardinal arch­
bishop o f Turin33. Cardinal Alimonda’s collected conferences represent a tan­
gible manifestation of what was the core of his ministry. His only ambition
was to instruct the people and thereby help them to improve their lives. He
believed that there were two poles which needed to be understood: grace and
nature. He wanted to unveil to his contemporaries the mysteries of supernat­
ural life while unmasking the errors of his times - errors that continually
threatened to compromise spiritual values; errors which only instilled intoler­
ance and prejudice that blocked the way to the truth. So he saw his mission as
quite simple: to preach the truth34.
29A later one-volum e “co m pendium ” o f the C atéchism e de p e rsé v é ra n c e w ould, h o w ­
ever, present each lesson as a series o f questions and answers.
30 C f G aum e, Catechism o, pp. 119-121.
31 C f G aum e, Catechism o, p. 124.
32 L e S e igneur e st m on p a rta g e first appeared in 1836, b u t the w o rk w e n t th ro u g h n u ­
m erous reprints. D. A lbera notations are w ritten in French, w hich m ay indicate that he used a
French edition rather than an Italian translation. G iven the year in w hich D. A lbera studied
Gaum e, it is likely that he used a later edition than w hat w as available to us for our study. C f
ASC B0480126, pp. 101-103 drawing from Jean-Joseph Gaum e, Le Seigneur est mon partage!
Ou lettres sur la persévérance après la Première Communion. Paris, Gaum e Frères 1836, pp.
23-38.
33 G aetano A lim o n d a (1818-1891), ren o w n as a C atholic lecturer in his native G enoa and
throughout Italy, w as created cardinal by Leo X III in 1879. The sam e pope appointed him to
the see o f Turin upon the death o f A rchbishop Lorenzo Gastaldi in 1883. Cardinal A limonda
did m uch to restore dialogue and reconciliation.
34 C f C orinno B o r a li , S oprannaturale n elle conferenze d el card. G. A lim onda. Rom a,
Pontificio A teneo A ngelicum 1962, p. 178.

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R econ structin g D on A lb e r a ’s R eadin g L ist 215
D. Albera depended on Gaetano Alimonda’s early conferences. These had
been collected in a four-volume series entitled: Il sovrannaturale n ell’uomo,
which contained conferences he delivered in Genoa between 1868 and 187 135.
A second series, Problemi del secolo XIX, reproduced conferences delivered
over the next four years36. These conferences went through several editions,
and remained the cornerstone of the Alimonda corpus. As far as D. Albera was
concerned, Cardinal Alimonda offered clear argumentation and seemed helpful
in the confrontation between believers and forces hostile to the Church. He
transcribed some of the cardinal’s proofs for the spiritual nature o f the human
being, and took consolation that “the insults that the wicked make regarding our
beliefs cannot harm us”37.
A fourth catechetical source was a popular mid-19th-century catechism au­
thored by a parish priest from Mans, Abbé Ambroise Guillois. This very prac­
tical Explanation historique, dogmatique, morale, liturgique e canonique du
catéchisme, saw translations into German and Italian within a decade after it
was first published38.
D. Albera seems to have made use of Guillois as a reference text rather
than as a book he read from cover to cover. He zeroed in on specific topics,
such as “Christian character” and “pantheism”39. It is interesting that he should
have done so, for though these topics appear abstract, they actually carried very
practical consequences. To be a Christian, one had to take one’s responsibilities
seriously. Baptism did not make one a member of a safe society, but a disciple
of Jesus Christ. As such, the disciple had to give absolute priority to Christ’s
teachings and apply them to their own lives. Christ is the center, and Christian-
35 G aetano A lim o n d a , Il sovrannaturale n e ll’uom o. C onferenze recitate n ella m etropoli­
tana di Genova, anno 1868 [1869, 1870, 1871]. Genova, Tipografia della G ioventù 1870-1872,
4 vols.
36 G aetano A lim o n d a , P roblem i d e l S ecolo X IX . C onferenze recitate n ella m etropolitana
di Genova, anno 1872 [1873, 1874, 1875]. Genova, Tipografia della G ioventù 1872-1874, 4
vols.
37 “ G li in su lti d e ’ m a lv a g i a lle n o stre c re d e n z e n o n c i a rre c a n o a lc u n m a le ” , A S C
B 0480126, pp. 11-12; c f G aetano A lim o n d a , I l sovrannaturale n e ll’uomo. Vol. 1: L ’uom o nelle
sue relazioni con le facoltà personali. Conferenze recitate nella metropolitana di Genova, anno
1868. Genova, Tipografia della G ioventù 1870, p. 68. See also: A SC B0480126, pp. 14, 25.
38 A m broise G u illo is , S p iegazione storica, dom m atica, m orale, liturgica e canonica del
Catechismo, colle risposte alle obiezioni attinte dalle scienze, p e r oppugnare la Religione.
Tradotte da Baldassarre M azzoni. 4th corrected ed., Prato, Ranieri G uasti 1882, 4 vols. Abbé
A m broise G uillois (1796-1856) com piled his series o f catechetical for children and youth
based on his experience o f adapting the standard cathechism o f the Council o f Trent to the
needs o f his young parishioners in Mans. The series offered a com prehensive curriculum that
could accomodate local needs.
39 C f A S C B 0480126, p. 25.

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216 Joseph Boenzi
ity is not a theory or a philosophical system to explain the vicissitudes of this
world. It is more. It is union with God through Christ. On God’s part it is grace
freely given; on the part of the Christian believer, it is a matter o f character40.
There were social and political consequences as well. New religious cur­
rents such as pantheism, Abbé Guillois argued, were philosophically fragile and
totally inconsistent. They did not explain evil in the world and therefore did not
allow for law and order. For example, if everyone and everything is part of
God, then a murderer is part o f God. But if society were to punish a murderer
or a thief, this would be a way o f punishing God. Pantheism, therefore, is not
only blasphemous, it is anti-social. It leads to anarchy41.
The religious education specialist Enrico Giovannini42 provided D. Albera
with a coherent approach in raising the question o f God’s existence with young
people. His most important work, I doveri cristiani esposti alla studiosa gioven­
tù italiana, appeared in 1872, and was written in a question and answer for­
mat43. In an era when governments were abolishing religion classes in the state
schools, Msgr. Giovannini targeted young people who did not frequent parish
programs and missed on-going religious education. He maintained that the dif­
ficulties of adolescence, compounded by widening horizons and “inflamed pas­
sions”, made the study of religion even more necessary than it had been in
childhood. Giovannini addressed young people as the “hope o f both the Church
and the Homeland”, and asked them to overcome peer pressure and “human re­
spect” by dedicating their time to learn their faith - that which was the religion
of the most glorious Italians, Dante, Michelangelo, Columbus, and which
“presided over your own birth, covered with motherly protection your cradle,
and which will consecrate the most solemn moments of your life, bless your last
moments, and will guard your tomb”44. With patriotic insistence, he urged them
40 C f G u illo is , Spiegazione, vol. 1, p. 5.
41 C f G u illo is , Spiegazione, vol. 1, pp. 117-119.
42 M sgr. E nrico G iovannini w ro te apologetic and catechetical w orks for y o ung people.
He was a doctor o f theology, and a priest o f the diocese o f Faenza w ith strong links to the arch­
diocese o f Bologna. He dedicated m any years to the m inistry o f religious education in schools
and in parish environments. In the 1880s he was vicar general for the diocese o f Faenza.
43 E nrico G io v an n in i, I doveri cristiani esposti alla studiosa g io ve n tù italiana. B ologna,
A . M areggiani 1872, 456 pp. A second editio n appeared in 1874; 3d ed. 1876, 488 pp.; 6th ed.
1886 add ed n ew reference tables, reach ed 536 pp.; 10th ed. 1900, u p d ated and enl. to 564 pp.
T he 13th ed., pub lish ed in 1906, rece iv e d g o o d review s from C iviltà Cattolica, w h ich called
M sgr. G io v a n n in i’s w o rk “ one o f the b est catechism s fo r y o ung lay p e o p le ” ; c f “L a C iviltà
Cattolica” 57 (1906) n. 1356, 735.
44 C f E nrico G io v a n n in i, I doveri cristiani esposti alla studiosa g io ven tù italiana. O pera
commendata da Sua Santità P apa Pio IX, da arcivescovi e vescovi e da altri illustri scrittori e
adottata già in m olti istituti di educazione e approvata da parecchi cardinali. 3rd rev. and enl.
ed., Bologna, Tipografia Pontificia M areggiani 1876, pp. xxiii-xxiv.

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R econ structin g D on A lbera 's R eadin g L ist 217
to cherish this religion, so that it would be their strength and shield. He sympa­
thized with young people who were exposed, as he said, to poison and blasphe­
my not only in the streets, but in their own schools and classrooms. Unfortu­
nately, he told them, they were born in a sad era!45 Even so, they m ust not fear
the scorn of the godless. Instead, they must arm themselves with reason and
truth. And why should they not hold on dearly to the faith of their ancestors and
the faith o f their own childhood? Catholicism is a national treasure: “Is it not the
faith of Christ that has given us Italians primacy even in the civil realm?”46.
From Giovannini’s Doveri cristiani, D. Albera transcribed passages that
dealt with the nature of God and the futility of atheism. He examined “practical
atheists”, and highlighted ancient teaching that the wonders of Nature are proof
enough that God is behind all that is. He used Giovannini’s handy examples of
the immensity of and total, unique power of God, stressing against the scepti­
cism of the philosophers that God is not simply an “idea;” God is Being itself47.
4.2. Literary Works and Effective Communication o f the Faith
Some o f D. A lbera’s reading reveals his concern not just with solid con­
tent for his preaching, but with clear form. The same traits that attracted him
to that master communicator, apologist and catechist Geremia Bonomelli
brought him to study the works of literary men like seventeenth-century
French man o f letters Jean de La Bruyère48, mathematician and mystic Blaise
Pascal49, and the Savoiard philosopher Joseph De Maistre50. During the same
45 C f E nrico G io v a n n in i, L a fo r z a d ella verità sull'errore, ovvero saggio di apologia
cristiana offerto ai giovani studiosi italiani. 2nd rev. ed., Sam pierdarena, Tip. S. Vincenzo
1886, pp. x-xi.
46 G io v an n in i, L a fo r z a della verità sull'errore, p. xiv: “N o n è la fede di C risto, che h a
dato a noi italiani un primato anche civile?”.
47 C f A S C B 0480126, pp. 37-38; E. G io v an n in i, I doveri cristiani esposti alla studiosa
gioventù italiana. 3rd ed., Bologna, Tipografia Pontificia M areggiani 1876, pp. 6, 9-10.
48 Jean de L a B ruyère (1645-1696), a C atholic essayist and tu to r o f L ouis III de B ourbon
(grandson o f Louis XIV), critiqued the political and social m ores o f the court o f Versailles with
charm and wit, thus w inning m em bership to the French “A ccadem y”. His m ost fam ous work,
entitled Les Caractères, was in 1688.
49 T he m ath em atical genius B laise Pascal (1623-1662) advanced differential calculus and
m ade scientific inroads in the study o f hydraulics, but also nourished an intense spiritual life.
W ith his sister Jacqueline, he joined the com m unity o f Port-Royal in 1654, w here he led a life
o f prayer and asceticism. From that point on, he dedicated his energies to defending the Port-
Royal experience, and to spiritual writing.
50 C ount Joseph-M arie de M aistre, b o rn in C h am bery o n 1 A p ril 1753, w as one o f the
m ost influential businessm en authors, philosophers, and diplom ats o f R estoration K ingdom of
Sardinia. He died in Turin on 28 February 1821.

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218 Joseph Boenzi
time frame he concentrated on the theme of duty, drawing his ideas from the
writings o f Silvio Pellico51, Cesare Cantù52 and Antonio Pellicani53.
While we do not find D. Albera making extensive notes from the writ­
ings of La Bruyère or De Maistre, we do find him marking significant pas­
sages while preparing a conference to the Valsalice seminarians for the month
of May 190554. These two men of letters were likely very well known in that
academic environment that was the house of philosophy for young Salesians.
La Bruyère’s witty but poignant analysis of French manners offered the op­
portunity to examine the deeper levels of one’s motivating principles. Was it
proper for Christians to jockey for position in a fleeting, transitory kingdom,
as La Bruyère’s fellow courtiers at Versailles? Salesians must, with educated
people, read between the lines and know that seeking courtly power was vain.
Only those with the gift of discernment can spot the diamond in the rough55.
Joseph De Maistre had a more centered message. An essayist and keen
observer of humanity, this ambassador wrote his most important work on the
papacy. This was an attractive theme for Salesians. Still, the most evidence
we have of his thought in D. Albera comes through quick, maxim-like quota­
tions made during conferences to student Salesians56.
Blaise Pascal is most remembered for a book on the evidence supporting
religion. He had worked on this thesis over a period of four years, but never
completed the text. It was only after his death that his friends were able to as­
51 A fter eight years o f solitary confinem ent u n d e r the A u strian im perial governm ent, poet
and playw right Silvio Pellico (1789-1854) becam e a national figure w hen he published his
m em oirs, Le mie prigioni, in 1832. The book w as m eant as a religious testim ony; its impact
was to fuel anti-A ustrian sentiment, becom ing the m ost popular book o f the Risorgimento. Fol­
low ing his release, Pellico becam e the secretary o f the M archesa Julie Colbert Falletti di
B arolo. H e w o rk e d clo sely w ith w ith S. Joseph C afasso, D. B osco and others am ong T u rin ’s
Catholic renewal.
52 C esare C an tù (1804-1895) tau g h t in secondary schools and university, b u t his patriotic
style triggered a suspension from the A ustro-H ungarian government. A fter unification, the ever
popular C antù was elected to the Cham ber o f Deputies. In 1873, he becam e director o f the
State A rchives in Milan. His w ritings m ainly consist o f historical and literary pieces.
53 F o rm e r Je su it, Fr. A n to n io P e llic a n i (1 8 1 7 -1 8 9 2 ) w a s a p rie s t o f th e d io c e se o f
Savona, and a confidant o f D. Bosco. He w rote guidebooks for secondary school students.
54 C f P aolo A lbera, “A llo Studentato di V alsalice, 4 M aggio 1905” , in A S C B 0480137,
Conferenze sulla vita religiosa: Quaderno III, m s aut., pp. 71-75; A SC B0320106 (3-4 M ay
1905).
55 C f A S C B 0480133, P aolo A l b e r a , Q uaderno con argom enti di vita cristiana, m s aut.,
p. 15, citing passages from Jean de La Bruyère, Les caractères (edition unknown).
56 C f P aolo A lbera, “A llo Studentato di V alsalice, 4 M aggio 1905” , in A S C B 0480137,
Conferenze sulla vita religiosa: Q uaderno III, m s aut., p. 72-73; see also: A SC B0480115, R ac­
colta di Istruzioni p re d ica te dal Sign. D. A lbera, C atechista G enerale de’Salesiani, in occasione
degli E sercizi Spirit[uali] tenuti in F oglizzo agli A scritti Salesiani il M arzo 1894, m s, p. 64.

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R econ structin g D on A lb e r a ’s R eadin g L ist 219
semble the m anuscript and publish it under the title: Pensées57. D. Albera
makes reference to Blaise Pascal’s “Pensieri” in his notes, copying thoughts
on the “excellence o f man”58.
D. Albera transcribed a number of examples from books written for
teenagers by Silvio Pellico and Antonio Pellicani. These concern taking pride
in the Catholic faith, facing up to one’s civil and religious duties with
courage59, recognizing the power of good conversation, and taking stock of
the damage that can take place when one is taken in by bad companions60.
Fr. Pellicani’s myriad examples taken from the Bible (Samson, David,
Jonathan), the classics (Seneca, Euripides), and the lives of the saints (Stanis­
laus Kostka, John-Francis Regis, Aloysius Gonzaga, Juliana Falconieri), in­
clude many cruel and vicious details of what can befall the unsuspecting
young person who trusts bad companions. The style remains simple, collo­
quial, alm ost breezy, and these 108 pages, presented in a handbook format,
must have made for easy but thought-provoking reading for young Catholics
in his day.
The book of short essays entitled Dei doveri degli uomini, meaning “On
the Duties of Men”, by Silvio Pellico, centers around the necessity and value
of duty, love for the truth and religion. This was not the playwright’s most
noted work, but it came after Le mie prigioni had brought him national
prominence and his Christian commitment had excluded him from economic
and literary celebrity. Dei doveri degli uomini is addressed to “young men” of
about 15 to 17 years of age, and composed in the second person, singular, as
if a quiet dialogue between the adolescent and a family friend. In a simple but
direct fashion, the text details issues such as the duties of a young man to his
country, loyalty to family and friends, the choice of a state in life, respect for
women, and the manly virtues of gentleness, gratitude, fatherhood, humility,
forgiveness, and courage. Writing from experience, Pellico invites the young
to face the trials of daily life in a realistic manner. In the final analysis, it
takes courage to be humane, courage to be an adult, courage to face one’s re­
sponsibility. This courage is the foundation of every virtue in Pellico’s lay
57 B laise P a s c a l, P en sées de M . P a sc a l s u r la R eligion, et s u r quelques autres sujets, qui
ont esté trouvées après sa m o rtpa rm y sespap iers. Paris, G. Desprez 1669, xxx-365 p.
58 C f A S C B 0480126, p. 25. D. A lb e ra cites from “ Ed. M igne, 659”, but it is n o t clear if
he copied from a secondary source.
59 C f A S C B 0 4 8 0 1 2 6 , pp. 4-5; S ilv io P e l l i c o , D e i d o v eri d e g li u o m in i. T orino, T i­
pografia e L ibreria Salesiana 1877, pp. 10, 13-16.
60 C f A S C B 0 4 8 0 1 2 6 , pp. 23 -2 4 ; A n to n io P e l l i c a n i , I co m p a g n i. 6th ed., B ologna,
Giuseppe Legnani 1859, pp. 13-14, 32.

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220 Joseph Boenzi
spirituality. Christian adulthood, he says, is actually a call to holiness, the per­
fection o f the Gospel61.
Cesare Cantù wrote Buon senso e buon cuore, he said, as an “act o f repa­
ration” for all the books that he had written for scholars. Cantù hoped that his
“good sense” essays would become daily bread for the people62. Buon senso
resembles Benjamin Franklin’s Poor Richard’s Almanack, and carries many of
Franklin’s themes: thrift, moderation, modesty, temperance, and the value of
hard work. Cantù, who presents his Italian readers with a biographical sketch
o f this self-made success story from America’s beginnings63, writes a series of
essays that raise the issues o f freedom and equality, the duties o f citizens, the
importance of literacy and good reading habits, economy, and the role of the
military64. Cantù also examines contemporary concerns such as socialism and
communism, and problems relating to the world of labor, mechanization,
strikes and justice in the work place65. However, he does not imitate Anglo-
American thinkers. His reflections take a definitely Italian and Catholic turn
when he reviews themes such as property rights, stressing the importance of
storing up spiritual rather than material treasures66. He includes an essay on
Divine Revelation, Sunday as the Lord’s Day, the duty to render homage to
God, and the role of churchmen in society67.
Throughout Buon senso e buon cuore, Cesare Cantù shows him self a
fervent patriot. He was a romantic who believed in family, freedom and
Catholicism, and saw no contradiction among them68. Cantù’s reflections on
the wonders of creation and the need for prayer strike D. Albera, who para­
phrases them in his own notes69.
61 C f S. P e l li c o , D e i doveri d egli uom ini, pp. 92-93.
62 C f C esare C a n tù , B u o n senso e buon cuore. C onferenze p o p o la ri. M ilano, G. A gnelli
1879, p. vii.
63 C f “ B enjam in F ranklin”, in C a n tù , B uon senso e buon cuore, pp. 182-189. B enjam in
Franklin (1706-1790) w as an A m erican printer, w riter, new spaper editor, scientist and
statesman. He becam e famous among his contem poraries for his wit and com m on-sense phi­
losophy, especially as ex p ressed in his p o p u lar P o o r R ic h a rd ’s A lm anack, pu b lish ed in succes­
sive editions betw een 1732 and 1757. Franklin experim ented w ith m ethods o f harnessing elec­
tricity, served as postm aster general o f the B ritish A m erican colonies, helped draft the D eclara­
tion o f Independence in 1776, acted as first A m erican agent and am bassador to France, and was
among the framers o f the US Constitution in 1787.
64 C f C. C a n tù , B uon senso e buon cuore, pp. 41, 395, 140, 190, 564.
65 C f C. C a n tù , B uon senso e buon cuore, pp. 260, 271.
66 C f C. C a n tù , B uon senso e buon cuore, p. 167.
67 C f C. C a n tù , B uon senso e buon cuore, pp. 334-337, 341, 347-349.
68 C f C. C a n tù , B uon senso e buon cuore, p. 343: “C oncedasi ad u n ro m antico riverire
l ’inviolabilità della fam iglia, l ’autorità della C hiesa, la lib ertà m orale e quella di p re g are ” .
69 C f C. C a n tù , B uon senso e buon cuore, p. 16, note 1; A S C B 0480126, p. 22.

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R econ structin g D on A lb e r a ’s R eadin g L ist 221
It is not unlikely that D. Albera read beyond these passages, for his
journal indicates that during that same year that he took a greater interest in
cultural and literary sources. The following November, for example, we find
him pondering the beauty of his Italian home land in his reading: “I have read
a book o f Stoppani, Il bel paese. It excites in me the admiration o f the Provi­
dence which has recollected so many wonders in the country which is my
own home”70.
The book that D. Albera cites here, Il bel paese, was one of the most
popular publications of the late 1800s. It was written by a priest o f the Milan
archdiocese, D. Antonio Stoppani71. His object was to help the young appre­
ciate the beauty o f Italy’s geography and landscape, and by teaching them to
love the land, he hoped to lead them to cherish their country and its Catholic
heritage. He wrote as if he were a storyteller speaking to a group of children
and young people gathered around him. The style purposely imitates
Alessandro Manzoni72, making the Il bel paese a dual resource: a valuable ex­
ample of Italian prose for classical students; a natural history for science
buffs. By the end o f the 1800s, Stoppani’s book was considered a classic for
young readers, but D. Albera is able to draw some spiritual benefit. His sense
of national pride derived from his gratitude to Providence for the beauties and
blessings bestowed upon his native Italy.
He was impressed by authors who could articulate religious truth in such
a way as to stimulate the faith of their readers. His journal entries reflect his
own desire to communicate, and his admiration for this ability of others. Thus
he found the sermons of Fr. Henri Chambellan “profound” in their doctrinal
exposition and “elegant” in their presentation73. He enjoyed reading Intimité
70 A S C B 0320106 (27 N o v 1905).
71 A n to n io S to p p a n i (1 8 2 4 -1 8 9 1 ), p rie s t, sc ie n c e p ro fe sso r, au th o r, e d ito r a n d out-
doorsman, was supportive o f a reconciliation betw een the Catholic Church and the K ingdom of
Italy. W hen tension betw een the H oly See and the Italian governm ent m ade outright political
participation impossible, D. Stoppani advanced the cause for reconciliation through the natural
sciences and by prom oting the Italian Catholic cultural heritage.
72 A lessandro M anzoni (1785-1873), w riter a n d patriot, is a central figure o f 19th-cen­
tury Italy. His rom antic novel I Prom essi Sposi (1825-26), set in 17th-century M ilan, greatly
influenced the developm ent o f Italian prose and fueled the cause o f Italian nationalism. The
book w ent through 118 editions by 1875. M anzoni also w rote tragedies and poetry, including
the celebrated ode “5 M aggio” (1821), on the death o f Napoleon.
73 H enri C h a m b e lla n , fflu v re s oratoires du p è re H e n ri C ham bellan de la C om pagnie de
Jésus. Tome 1 : Careme, Panègyriques, D escours de Circostances. Edited by G aston Sortais,
Paris, G abriel Beauchesne 1905; c f A SC B0320106 (20 O ct 1906). H enri Cham bellan, SJ
(1834-1892), held various posts o f leadership among the French Jesuits. A n able administrator,
he was also a capable preacher, noted for his practical approach and his deep understanding o f
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222 Joseph Boenzi
avec Jésus, a volume that renewed his enthusiasm for personal spiritual
reading74.
D. Albera also registered feelings of inadequacy when faced with
writing and speaking. In February 1906 he commented, in broken English:
“I read an excellent book, entitled: Jésus et moi. I find a rich mine of saint
thoughts. This reading is very profitable for my soul. I take some notes in my
texte-book. How my ignorance is great, if I compare my with these, who
write such books!”75.
This prompted D. Albera to hone his writing style with the help o f a
handbook on composition and rhetoric, conscious as he was o f his need “to
learn a more efficacious form in w riting” so as to better transm it his
thoughts76.
5. Practical and Applied Theology
5.1. Manuals o f Practical and M oral Theology
If in the early days D. Albera was interested in building a repertoire of
preachable stories, years of experience on the Superior Chapter awakened
him to more technical aspects of ministry.
Accusations of sexual abuse against the Salesians of Varazze during
the summ er of 1907 prompted him to deepen his own understanding of ethics
and moral theology. He waded through Luigi Piscetta’s Elementa theologiae
moralis, a Latin text published for the Archdiocesan seminary four years
earlier77.
In the later years of D. Michele Rua’s rectorate, Paolo Albera seems to
have dedicated him self more intensely to the ministry o f spiritual direction as
a regular confessor at Turin’s Basilica of Maria Ausiliatrice. The confessional
allowed him to return to a more active pastoral experience after many years
of office work.
74 C f A S C B 0320106 (27 A p r 1905).
75 A S C B 0320106 (23 Feb 1906).
76 C f A S C B 0320106 (27 M ay 1905).
77 L u ig i P i s c e t t a , E le m e n ta T h eo lo g ia e M o ra lis. T orino, SE I 1903, 3 v o ls.; c f A S C
B0320107 (10 Dec 1907). Luigi Piscetta (1858-1925) w as a Salesian and professor o f m oral
theology in the tradition o f Guala, Cafasso and Bertagna; he taught at the archdiocesan sem i­
nary from 1885 and directed the Salesian form ation house o f Valsalice from 1892. In 1907, D.
Rua appointed him to a position on the superior chapter as councilor for studies.

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R econ structin g D on A lbera 's R eadin g L ist 223
To gain more depth in this ministry, he began reading a guidebook for
confessors by Alessandro Ciolli78. This m assive tome entitled Direttorio
pratico del confessore novello, had gone through seven revisions by the time
D. Albera picked it up79. It was a popular resource, and D. Albera found it
quite useful. “The book o f Mgr. Ciolli is very delightful for me”, he wrote in
his journal, asking himself: “Why have I delayed to read it?”80.
Ciolli’s directory is a compendium o f principles, doctrine, and procedures
regarding the sacrament of “Penance”. The book seems to have been designed
as a ready reference for confessors. D. Albera spent a number of days studying
Ciolli’s articles on the role and obligations of the confessor early in 1909.
These were an aid in his own apostolate. They helped him to articulate minis­
terial approaches in his conferences addressed to Salesian ordinandi.
Along this same line, he read a book by Emilio Berardi which seems to
have troubled him somehow81. D. Berardi wrote texts o f moral theology and
published a number of instructional manuals for confessors. He wrote mainly
in Latin, though he did publish some popular works designed as models for
parish missions82. D. Albera does not indicate clearly which o f Berardi’s books
he used in the autumn of 1909, but given the context of his own ministry in
those months, it seems likely he read something that would help him in his
role as a confessor83.
All that D. Albera read on ministerial and moral issues helped his own
pastoral outreach, and gave him material for his formative conferences.
78 A religious w riter in the second h a lf o f the nineteenth century, A lessandro C iolli w as a
priest o f the archdiocese o f Florence. A canon o f the “M etropolitana Fiorentina”, and vicar
general o f the archdiocese, he wrote a num ber o f practical and pastoral books. One o f his ear­
liest books was: I m aghi m oderni ossia lo spiritism o sm ascherato (Firenze 1861). His m ost im ­
portant work, Direttorio pratico del confessore novello, w as first published in 1883.
79A lessandro C io lli, D irettorio p ra tic o d el confessore novello. 7th enlarged ed., Firenze,
G. Bencini 1906.
80 A S C B 0320108 (14 Ja n 1909). See also entries fo r 13, 26 Ja n 1909.
81 C f A S C B 0320108 (30 O ct 1909). T he prolific Em ilio B erardi (1854-1916) authored
over 20 volumes o f m oral theology, pastoral theology, and practical m anuals for confessional
counseling. The m ajority o f his works w ere w ritten in Latin, though he did w rite some popular
works designed as m odels for parish missions.
82 C f e.g., E m ilio B e r a r d i - E nrico O ra z ia n i, L 'u o m o apostolico p rovveduto. Volumetto
che contiene le istruzioni sulla confessione colla giunta del rosario meditato e varie laudi
sacre ad uso delle sante missioni. Faenza, Tipografia N ovelli 1888. This thin volum e blended
practical guidelines and devotional meditation. Berardi becam e such a favorite in Salesian cir­
cles that the Salesian publishers w ere able to entice him to adapt his m editations for young
people a few years later: Emilio B e ra rd i, Esercizi spirituali ai giovani. Volume che compie
“L’uom o apostolico p rovveduto” . Faenza, L ibreria S alesiana 1911.
83 In that case, a likely tex t is: E m ilio B erardi, P ra x is confessariorum , 4th ed. (Faenza:
Tipografia N ovelli e Castellani, 1903).

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224 Joseph Boenzi
He continued to delve into this type of material well into the summ er o f 1910,
as he prepared to preach the retreat that would inaugurate the general chapter
that would elect a successor for D. Michele Rua (1837-1910). His theme was
priestly ministry, and even technical manuals were inspirational to him 84.
5.2. Educational and Instructional Literature
For Paolo Albera, every Salesian priest was an educator as well as a min­
ister. This opinion was reinforced by a number of titles in his reading list. L ’É-
ducateur apótre, by Jean Guibert85, cites education as the key to renewal and
to the regeneration of society against the inroads of neo-paganism. Fr. Guibert
wrote for Catholic educators. It is their task to form the Catholic young in such
a way that they will not be easily won over by the enemy. If the next genera­
tion is equipped to take a firm stand beside Christ, the Catholic people will
once again be able to regain the ground they have lost, and return to the places
from which they have been expelled. To do this, however, it is urgent to form
truly Christian educators. They must cultivate a sense of mission. They must
feel the need to bring salvation to society and study the most effective means
to do this. This is not just a matter of technique. To be a Christian educator,
one must live in union with Christ, must strive to grow in virtue, must know
how to witness to a living, growing and fruitful faith. The educator will know
which technique and strategy to apply. The scope o f Fr. Guibert’s book is to
cast the seed, and to help Christian educators to reflect and to take up the chal­
lenge. D. Albera read Guibert in an Italian edition published by the Salesians
in Rome86, and exclaimed: “What I have to learn!”87.
Not everything D. Albera read met with his approval. W hen in 1910 he
picked up a treatise on matrimony by Fr. Alfonz Eschbach88, D. Albera found
the book too explicit for his taste89.
84 F o r instance, a volum e b y a certain Fr. L esers m ade D. A lb era exam ine his conscience
concerning his ow n priestly spirit; see: A S C B 0320109 (3 M ay 1910).
85 Jean G u ib ert (1857-1914), a p riest o f th e S ociety o f St. Sulpice, spent m an y years
teaching natural sciences and philosophy in Issy. H e becam e superior o f the Sem inary at the Is-
titut Catholique — a post he held until his resignation for poor health in 1912.
86 Jean G u ib e r t, L ’educatore apostolo. V ersione libera del prof. D om enico D a ll’O sso.
Trilogia del prof. Francesco Cerruti. Roma, Libreria Salesiana 1909.
87 A S C B 0 3 2 0 1 0 8 (7 Ja n 1909). D . A lb e ra re a d Fr. G u ib e rt’s L ’É d u c a te u r apótre in
Italian translation as it cam e off the press in 1909. He consulted a second work: Culture des vo­
cations, which, as rector major, he w ould quote in his circular letter on oratories, m issions and
vocations, pub lish ed on 31 M ay 1913. C f P. A l b e r a , L ettere circolari, p. 130.
88 A lfonz E schbach (1839-1923), re cto r o f C ollegio Santa C hiara, th e F rench sem inary in
Rom e, and procurator general for the Spiritans. Leo X III m ade Fr. E schbach his special dele-

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R econ structin g D on A lb e r a ’s R eadin g L ist 225
On the other hand, D. Albera enthused over a volume he calls L ’edu­
cazione della castità. Written by Spanish Jesuit Ramón Ruiz Amado de Con-
treras90, this guidebook for parents, priests and educators was both informa­
tive and delicate in its approach. D. Albera appreciated this fact. “It is very
consoling”, he wrote, “to see that all the men very good exert him self for
aiding the youth to conserve the chastity”91.
5.3. Apologetics
Early in D. Albera’s term as Spiritual Director General, he consulted the
writings of apologists. Many of the catechisms he studied during that early
period had an apologetic edge to them92. In a world perceived as hostile to
Catholicism, D. Albera seems to pursue authors that set the record straight, so
to speak. Among these we find Cardinal Alimonda and Bishop Bonomelli, but
more explicitly, René-Fran^ois Rohrbacher93.
D. Albera outlined passages from Abbé Rohrbacher’s Histoire universelle
de l ’Église catholique94, which was a monumental if not a critical history of
gate to C onstantinople in 1895 to facilitate renew ed contacts betw een the O rthodox and
Catholic Churches. He also served on several Rom an Congregations: consultor for the C ongre­
gation o f the Index, the Propagation o f the Faith, the com m ission for the codification o f Canon
Law; censor o f the theological academ ies and for the “m oral case” o f Rom e. For m any years
h e w as pro fesso r o f “ d iplom acy” at the academ y for R o m e ’s nobility. T hrough h is leadership,
Collegio Santa C hiara w as raised to the rank o f a Pontifical Seminary.
89 C f A S C B 0320109 (15 Ju n 1910).
90 R am ó n R uiz A m ado de C ontreras, SJ (1861-1934), w as a leading figure in C atholic
publishing. He w rote over 60 books in area o f catechetics, education, history and spirituality,
and contributed num erous articles to reviews and encylopedias.
91 A S C B 0320108 (13 D ec 1909); c f R am ó n R u iz A m a d o , A i confessori, educatori e
p a d ri di fam iglia sopra l ’educazione d ella castità. T ranslated b y D om enico Valle, Torino, M a ­
rietti 1909.
92 D. A lb e ra w o u ld have encountered “ catechism s w ith a n apologetic edge” in a num ber
o f the booklets published by D. Bosco and, while still a boy, w ould have found these works
available at the O ratory o f St. Francis de Sales. See, e.g., G iovanni B osco, Il cattolico istruito
nella sua religione. Trattenimenti di un padre di fam iglia co’ suoi figliuoli secondo i bisogni
del tem po. Torino, T ipografia dir. da P. D e-A gostini 1853, 2 vols.
93 H istorian and apologist, Fr. R ené-F ran9ois R oh rb ach er (1789-1856) auth o red an in flu ­
ential 28-volum e “universal history” o f the C hurch that put an end to Jansenism and Galli-
canism in France.
94 T he w o rk originally appeared in the 1840s as: R ené-F ran9ois R o h r b a c h e r , H istoire
universelle de l ’É g lise catholique. Paris, G aum e freres 1842-1849, 29 vols. T he Italian version,
prepared b y Giacinto M arietti in Torino in the 1850s, appeared in 16 volum es. It w ould seem
that D. A lbera consulted this edition, namely: René-Fran9ois R o h rb a c h e r, Storia universale
della Chiesa cattolica dal principio del m ondo fin o ai dì nostri. Torino, Giacinto M arietti 1859,
vol. 1, pp. 63, 64-65.

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226 Joseph Boenzi
the Church. This rich mosaic of anecdotes tended to highlight the importance
of the Church and the papacy in world history. Its real significance lies in its
open criticism of Jansenism and Gallicanism. Rohrbacher effectively put an
end to both movements in France, for his Histoire universelle was so influen­
tial that after its publication many Catholic writers, seminary professors and
churchmen put aside any author, essayist or historian that showed Jansenistic
or G allican tendencies. R ohrbacher’s epic brought “ultram ontanism ” - a
Church rooted in the papacy - to the center of the ecclesial scene.
A new breed of apologist was needed at the start of the twentieth cen­
tury. On the one hand, the governments of traditionally Catholic countries
were finding new ways to exert control over religion; on the other, Catholic
clergy and laity felt they had endured prejudicial policies long enough: they
were beginning to organize and exert themselves. D. Albera too had experi­
enced what renewed anticlericalism could inflict on his Salesian brothers and
sisters in France, Brazil and Italy. He perceived the need to strengthen him ­
self in this ongoing battle, and perhaps for this motive he read many of the
new apologists95.
He w aded through La nuova apologia, by Jesuit Eugenio Polidori96.
Though he felt he was less than conversant in the issues raised by Fr. Poli-
dori97, this reading demonstrates his efforts to keep up w ith the Church’s
stand on biblical scholarship and other controversial doctrinal topics of his
tim es. The same principle was at work with respect to Louis Baunard’s Il
Vangelo del povero, which D. Albera picked up while visiting the Salesians in
Faenza in April 1907. This book o f essays is easy reading, and D. Albera
seems to have been able to complete it in one day98.
95 F or a n insight into D. A lb e ra ’s view s regarding the o rganized forces o f anticlericalism
and they w ay it victim ized m issionaries and innocent Christians, see his presentation o f the
train accident that killed Bishop Luigi Lasagna and six o f his companions, and o f the cynical
approach o f the Brazilian transportation m inistry and courts during the ensuing investigation in
Paolo A lb e ra , Mons. Luigi Lasagna. M em orie Biografiche. San Benigno Canavese, Scuola Ti­
pografica Libreria Salesiana 1900, pp. 408, 410, 425-428.
96 E ugenio P o lid o r i, L a N u o va A p o lo g ia d el C ristianesim o. 2 d rev. ed., R om a, C iviltà
Cattolica 1905; c f A SC B0320106 (25 A pr 1906).
97 A Je su it s ta ff w rite r fo r th e b im o n th ly re v ie w C iviltà C attolica, E u g en io P o lid o ri
(1851-1906) published critical and apologetic articles challenging the historical criticism of
contem porary scholars A lfred Loisy, A ldoph H arnack and C ount Leo N ikolaevich Tolstoy. He
collected som e o f his m ore significant essays in N uova A pologia del Cristianesimo, released in
1905. Fr. P o lid o ri’s argum ents are logical and ro o ted in C atholic p hilosophical traditions, but
his approach, by his ow n adm ission, is passionate and often hard-line. C f Polidori, L a Nuova
A pologia, 4.
98 L ouis B a u n a r d , Il Vangelo d e l P overo. T ranslated b y D om enico D a ll’O sso, Faenza,
L ibreria Salesiana 1907. The latest French edition (L'É vangelie du Pauvre. 3d rev. & enl. ed.,

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R econ structin g D on A lb e r a ’s R eadin g L ist 227
D. A lbera read other works by Msgr. B aunard99, though the exact
sources are not always clear100. We know that he studied the m onsignor’s bi­
ography of Cardinal Charles-M artial Lavigerie, missionary bishop in
Africa101. He had met the cardinal personally when he escorted Don Bosco
through France in 1883 and 1886102. It was either from experience, popular
reputation, or the result of his reading, but when writing the biography of his
own missionary pupil, Luigi Lasagna, he compared Bishop Lasagna’s apos­
tolic sensitivity to that of Cardinal Lavigerie103.
This genre appealed to D. Albera. During a few days of rest in the
Alpine town of Oulx, he spent some leisure time with a popular apology by
the combative Savoiard bishop of Nancy and Toul, Charles-Fran^ois
Turinaz104, a book which he identified as La fo i catholique105.
D. Albera reads “a book very bad [...] against the popes”. He gives no
hint of author or title, but exclaims indignantly: “What calumnies against the
Popes! What falsehoods against the Catholique Church! What are blind on
the truths of our faith!” 106.
D. Albera spent some January evenings reading Cardinal James Gib­
bons’ first book, Faith o f our Fathers101. This work was half apologia and
Paris, Poussielgue, 1904), had m et w ith great success in Catholic circles. This Italian transla­
tio n b y S alesian D. D a ll’O sso receiv ed the im prim atur on 18 M arch 1907, and w ent to press
shortly afterwards. D. Albera, then, w ould have read this book while it was literally “hot off the
press” C f ASC B0320107 (28 A pr 1907).
99 M sgr. L ouis P ierre A ndré B a u n ard (1828-1919), p ro fesso r o f p atristics and C hurch
history, and rector o f the Catholic Faculty o f Lille, incorporated contem porary political, philo­
sophical and social issues into his teachings. He w rote on a panoram a o f Christian, spiritual
and m oral topics.
100 See: A S C B 0480130.
101 L ouis B a u n a r d , L e cardinal L avigerie. Paris, P oussielgue 1896, 2 vols. C h arles-M ar­
tial Lavigerie (1825 1892) founded the M issionaries o f Africa, popularly know n as the “W hite
F ath ers” ,
102 C f M B 16, 252-255; 18, 258-260; L. B a u n a r d , L e cardinal L avigerie, vol. 2, p. 239.
In 1885, Cardinal Lavigerie traveled to Turin to ask D. Bosco for Salesian m issionaries in
A frica; c f MB 17, 472-473.
103 C f A S C B 0320103 (22 Jan 1897); P. A l b e r a , M ons. L u ig i L asagna, p. 258.
104 C h a rle s-F ran 9ois T urinaz (183 8 -1 9 1 8 ), b ish o p o f N a n c y a n d T oul since 1882, r e ­
m ained vocal in the face o f religious repression by the French government, and becam e pro-ac­
tive in the renew al o f parish life for both clergy and laity.
105 In A S C B 0320107 (31 M ay, 4 Ju n 1907), D. A lb e ra identifies th e b o o k as L a F oi
Catholique, but the w ork closest to this seems to be: Charles-Fran9ois T u rin a z, Une Démon-
stration Claire et D écisive de la D ivinité de la Foi. Nancy, D rioton 1902.
106 A S C B 0320108 (8 Ja n 1909).
107 Jam es G ibbons, The fa ith o f our fa th e rs, bein g a p la in exposition a n d vindication o f
the Church fo u n d ed by Our L ord Jesus Christ. 69th rev. and enl. ed., Baltim ore, John M urphy
Com pany 1907.

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228 Joseph Boenzi
half catechism. Directed toward American Protestants, it attempted to explain
Catholic teaching and practice in a down-to-earth fashion, appealing to reason
and dispelling the air of suspicion that characterized Protestant-Catholic rela­
tions on the new continent. The book was a best seller in North America and
England, and D. Albera him self found it “very instructive” 108.
Personal renewal and conversion is a theme that attracted his attention in
the opening year o f the new century. He read at least three books in 1907 that
told the stories of prominent converts to Catholicism. While visiting Alassio in
early February 1907, D. Albera picked up a book by “Mr. De La Rive”, and read
“a few pages” 109. Ten weeks later he completed reading the conversion story of
French poet Adolphe Retté110, followed a week later by an anthology o f essays
by Fran9ois Coppée telling o f his own journey back to the Catholic faith111.
6. Devotional Literature
6.1. Insights from the Fathers o f the Church
A discrete number o f “classical authors” find their way into D. Albera’s
sermons, conferences and spiritual writings. We see quotations and allusions
from Patristic sources and classical liturgical and Scriptural commentators. Did
D. Albera read the Fathers of the Church directly? It is hard to say. Nearly every
one of his contemporary sources - sermons, retreats, commentaries - quoted
the Fathers. He particularly favored Saint Augustine and Saint Jerome, citing
their sayings and relating anecdotes from their writings.
108 A S C B 0320109 (15 Ja n 1910).
109 T héodore D e l a R ive, Vingt-cinq ans de vie catholique. E xp erien ces et observations.
Paris, Plon 1907; c f A SC B 0320107 (3 Feb 1908). Théodore D e la Rive, born in 1855, w as a
m em ber o f one o f the m ost prom inent Calvinist families in Geneva. The De la Rive fam ily was
enorm ously influential in economic circles across Switzerland, and had m ajor political ties in
F rance and Italy. T h éo d o re ’s c onversion to C atholicism in 1880 created som ething o f a sensa­
tion.
110A do lp h e R e tt é , D a l diavolo a D io. S toria di una conversione. T reviso, L uigi Buffetti
1908; c f ASC B0320107 (24 Apr, 1908). French poet and social activist Adolphe Retté (1863­
1930) professed a m ilitant m aterialism and atheism. He converted to Catholicism in 1906. All
o f his works afterwards were religious in nature.
111 F ran9ois Coppée, S a p e r soffrire! T reviso, L uigi B uffetti 1907; c f A S C B 0320107 (1
M ay 1908). Parisian poet and dram m atist Francis-Edouard-Joachim “Fran9ois” Coppée (1842­
1908) was an important figure in French letters and a m em ber o f the French Academy. He re­
turned to the practice o f his faith after a severe illness in 1897, bringing a renew ed spiritual di­
m ension into his literary, social and political activities.

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R econ structin g D on A lbera 's R eadin g L ist 229
D. Albera cites Augustine’s second letter to Volusian to set the stage for
his discussion o f Jesus as model and exemplar for all human beings. D. A l­
bera develops this thought during a retreat for directors and again for the
chapter delegates gathered in 1910 to elect a successor for D. Rua112. Most of
the other numerous references to Augustine are easily recognized and almost
slogan-like: about “hearts” that “are restless”, and “love” that allows one to
“do what you will”. Each epigram highlights virtue or describes the nature of
that responsibility necessary to live a Christian lifestyle113.
Saint Jerome, student and translator of the Sacred Scriptures, is another
frequent guest in D. Albera’s sermons, although he tends to pull more from
the scholar-hermit’s autobiographical reflections than from his biblical com­
mentaries. The anecdotes he cites were well known, and seem to figure in the
talks of many a retreat master114.
It is true that with revived interest in the Fathers of the Church during
the nineteenth century, even the Salesian press at Valdocco produced a
number o f text-book editions of the Latin Fathers for use in the schools115.
It would seem, however, that Paolo Albera simply culled their sayings from
secondary sources. He may have even collected their sayings years earlier
from the theology manuals used for seminary instruction in his days, for he
112 C f A S C B 0480139, p. 47; B 0480138, enclosed 5, p. 1: quoting from S. A ugustine,
Epistola 137, D om ino illustri et m erito insigni, et praestantissim o filio Volusiano, Augustinus,
in D om ino salutem , §3.12, found in Opere di Sant'A gostino. Edizione latino-italiana. Parte III:
L e lettere. Vol. 22, Rom a, C itta N uova 1971, vol. 2, p. 156.
113 Q uotations from S. A u gustine and references to his life can be found th roughout D.
A lb e r a ’s re tre a ts, eg. at: B 0 4 8 0 1 1 1 , p. 73, 81; B 0 4 0 0 1 1 2 , pp. 17, 55, 90, 3:38, 49, 90;
B0400115, p. 116; B 0480139, p. 47; B 048137, pp. 16, 35, 63, 65; B 0400138, enclosed S, pp.
1-2. A re these passages quoted directly or through secondary sources? A clue com es in
B0480111, pp. 86, w ere D. A lbera quotes S. Thomas A quinas quoting Augustine. The fact re­
m ains, how ever, th at D . A lb era seem s to like A u g u stin e ’s ab ility to express the faith. O n the
cover page o f a com position book where, around 1905, D. Albera collected apt phrases and
anecdotes from his readings, w e find this phrase from Augustine: “A m ate scientiam, sed an­
teponite charitatem ”, that is, “Love know ledge, but put charity first”, See: A SC B0480133,
P aolo A lbera, Q uaderno con argom enti di vita cristiana, 1905, m s aut., p. 1.
114 Je ro m e ’s teaching a n d experience appears in: B0400111, p. 81; B 0480112, pp. 27-28;
B0400113, pp. 45, 75-76, 81; B0480115, p. 7; B 0400139, p. 27; B 0400137, pp. 16, 17, 37-38,
43, 124.
115 D. A lb e ra ’s successor at S am pierdarena, D. G iovanni T am ietti (1848-1920), published
at least 9 secondary school texts o f Latin readings based on the Fathers, including Augustine,
Am brose, Cyprian and Jerome. These w ere published at Valdocco betw een 1875 and 1899,
w ith reprints extending into the 1920s. Interest in the Fathers grew as m ore critical editions be­
came available, and this w as largely thanks to the efforts o f A bbé Jacques-Paul M igne (1800­
1875) and his publishing house. F o r a d escription o f M ig n e ’s w o rk a n d th at o f his successors,
see: Johannes Q u a ste n , P atrology. Vol. 1: The B eginnings o f P atristic Literature. U trecht-
Antwerp, Spectrum Publishers 1950, pp. 14-18.

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230 Joseph Boenzi
reported m any striking sayings o f the Fathers with index-card accuracy116.
W hatever the case may be, D. Albera drew from the insights o f Saints Am­
brose, John Climacus, John Chrysostom and others as authoritative guides
when he needed to drive home his own message117.
Some known sources for passages from the Fathers were sermons pub­
lished by noted retreat masters and mission preachers. They also quoted anec­
dotes from the lives of the saints, particularly those of great founders, ascetics
and mystics. D. Albera often prepared his talks by studying writings of this
sort, as we shall see later.
Many more references to ascetical authors appear in his spiritual journal
than in his composition books. This indicates that D. Albera did not just pre­
pare his talks at his desk. He brought this ministry into his prayer and medita­
tion as well. The writings o f these authors sustain him on his spiritual journey.
References to spiritual authors increased during the period between 1903
and 1910. D. Albera’s religious reading took in a greater variety of sources, at
least as far as can be determined in his journals. He was also more apt to
quote a passage that moved him, or in some way comment on the nature of
the book he was reading.
6.2. Devotion to Jesus
The most widespread 19th-century devotion was that o f the Sacred Heart.
D. Albera shows evidence of having done extensive reading on this subject.
He read a number of books and seems to have been a regular reader of con­
temporary journals and magazines for devotion to the Sacred Heart.
D. Albera meditated on the Sacred Heart by using the writings of Fr. Albert
Tesnière118 for his own edification and as a resource when preparing confer­
ences for his younger confreres. Fr. Tesnière was highly influential in France
and abroad, especially with regard to Eucharistic devotion. He viewed all de­
116 In addition to th e Fathers, D. A lb era freq u en tly reports d icta from M edieval doctors
and saints such as H ugh o f Saint-C her (c f B0480112, p. 81; B 0480138, p. 11), S. A nselm of
Canterbury (cf B0480111, p. 77), and Jean Gerson (cf B0480111, pp. 81-82). These too appear
w ith m anual-like directness.
117 T his tactic o f bolsterin g his ow n position w ith a “w o rd ” from an authoritative source
was fairly typical. D. Bosco him self took a sim ilar approach to “the sources”; c f Pietro S te lla ,
D o n B osco nella sto ria della religiosità cattolica. Vol. 1: Vita e O pere. R om a, L A S 1979, 241.
118 A lb ert Tesnière, SSS (1847-1909), theologian, n ovice d irector and later e ditor o f the
revue, Le Très Saint Sacrem ent, did m uch to prom ote A doration and B enediction o f the
Blessed Sacrament, Frequent Communion, and the m ovem ent o f the Eucharistic Congresses.
He w as elected superior general o f the Blessed Sacram ent Fathers in 1887.

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R econ structin g D on A lb e r a ’s R eadin g L ist 231
votion, including devotion to the Sacred Heart, from a sacramental perspective.
D. Albera found this perspective particularly helpful119. Along the same lines,
the writings of French Sulpician Charles Sauvé offered him a systematic ap­
proach to the study o f the interior life120. Fr. Sauvé had a way of grounding pop­
ular piety in dogmatic accuracy. Devotion to the Heart of Christ was not some­
thing sentimental. It implied striving to cultivate an intimate relationship with
Jesus that demanded making him the center, the core o f one’s life121.
D. Albera’s sources confirmed his own opinion that the devotion to the Sa­
cred Heart was devotion to Christ in the Eucharist. The sacramental and sacri­
ficial aspects of this mystery were key in his reading of both technical man­
uals and devotional literature122.
There are traces o f the English convert Frederick William Faber123 in D.
Albera’s notes. In his early notebooks, he transcribes passages from an Italian
version o f Fr. Faber’s last book o f essays, Bethlehem. He is struck by the de­
scription of the “first Christmas”, which did not occur in the “dark cave” or
“moon lit slope” of Bethlehem. No, “his home has no scenery, no walls, no
shape, no form, no colour, no spot which can be loved with local love. It is
not in space, nor in imaginary space, nor within the world, nor at the w orld’s
edge, nor beyond it. It is the Bosom o f the Father”124.
119 A lb ert T e s n iè re , L e Sacré-C aur, su jets d ’adoration p o u r les p re m ie rs vendredis du
mois. Paris 1902; c f A S C B 0320106 (5 Jun 1903, 16 M ar 1905).
120 C harles Sauvé (1848-1925) o f the S ociety o f St. Sulpice, tau g h t system atic and m oral
theology at the m ajor sem inary o f Dijon for 28 years until a gradual paralysis took him out o f
the classroom in 1903. He dedicated the rem ainder o f his life to writing and publishing.
121 C harles S a u v é , L e C hrétien intime. L e culte du C a u r de Jésus. J ésu s notre vie. Paris,
Vic et A m at 1905; c f A S C B 0320108 (3 Jun 1909).
122 C f A S C B 0480126 (1892-3?), reference to: G iovanni B attista G io rd a n o , N o ven a del
Santo Natale. G iovedì E ucaristici, in P rediche del Canonico G iovanni B attista Giordano. Vol.
3, Torino, Tip. e Libr. S. G iuseppe - Collegio degli A rtigianelli 1873; B0320103 (9 N ov 1897),
reference to: Probation sacerdotal sur le culte de la Sainte Eucharistie, Paris, J. M ersch 1890.
B0320106 (14 Jun 1906), reference to: Pierre C haignon, Il prete santificato dalla pratica del­
l ’orazione, ossia corso di m editazioni p e r i sacerdoti. 2 n d rev. ed., 3 vols., Im ola, L eg a T i­
p o g rafica 1881 (m editation o n the E ucharist); B 0480130, enclosed U, p. 3, reference to: Jo ­
hannes B aptist F ra n z e lin , Tractatus de SS. E ucharistiae Sacram ento et Sacrificio. 4th ed.,
Roma, Typographia Polyglotta 1887.
123 F re d e ric k W illiam F a b e r (1 8 1 4 -1 8 6 3 ) w a s o rd a in e d fo r th e C h u rc h o f E n g la n d in
1839, converted to the Church o f Rom e in 1845, and entered the Oratorian comm unity founded
by John H enry N ew m an in 1848. Fr. Faber had a knack for popularizing Catholic teaching for
his contem poraries. He was an effective speaker; his published conferences w ent through m ul­
tiple editons; he translated m any classic and devotional works from French, Italian and Latin
into English and dabbled in com posing hym ns in the vernacular.
124 F red erick W illiam F a b e r, B ethlehem . L ondon, B urns & O ates 1897, p. 8. C f A SC
B 0480126, p. 37; Frederick W illiam F a b e r, B etlem m e. Torino, G iacinto M arietti 1869, p. 5.

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232 Joseph Boenzi
Many common people found Fr. Faber’s writings uplifting and gently
optimistic. His writings grew out of his preaching, and his ability to use
common speech with graphic and flowery images, may have accounted for
his great popularity at home and on the Continent. D. Albera appears to have
been familiar with a number of his works, which he read in translation, in­
cluding All fo r Jesus, and Spiritual Conferences, which he read in transla­
tion125. He also read commentaries by Fr. Faber on some French devotional
authors, and inscribed the Faberian phrase, “All for Jesus”, at the start of
many of his conference notes126. This phrase typified for Fr. Faber, and per­
haps for D. Albera, the fundamental attitude of Christian discipleship.
6.3. Discipleship
The Imitation o f Christ had to have been one of Paolo A lbera’s favorite
texts127. He consistently turned to this classic, noting choice passages in his
spiritual journal and retreat conferences. Besides the Holy Scriptures, it is the
Imitation o f Christ that he would access most often over the course of his 18
years as Spiritual Director General.
In certain periods D. Albera seems to have worked through the Imitation
fairly systematically, as when he consulted it in preparation for Christmas and
Easter128. At other times he seems to pick it up as a text for personal medita­
tion in periods o f physical or emotional crisis129.
125 F rederick W illiam F a b e r, L a bonté. E xtra it des conférences du P ére Faber. Avignon,
A ubanel Fréres 1907; Id., Tutto p e r Gesù, overo, gli agevoli modi d'a m o r divino. Torino, Pietro
M arietti 1897. See notes transcribed in ASC B0480120 and B0480135 (ca. 1907).
126 See th e co v er o r title pages o f A S C B 0480105-8, B 0480111-4, B 0480117, B 0480121,
B0480131.
127 A rchbishop F u lto n S heen states th at the Im itation o f C hrist “has b e e n m ore w idely
read by Rom an Catholics than any other religious book except the Bible”. A venerable tradition
credits an A ugustinian Canon, Thomas H em erken à Kem pis (1379-1471) w ith writing the Im i­
tation o f Christ. M any English and A m erican Christians hold to this tradition, w hile the m a­
jority o f Italian and French scholars since the end o f nineteenth century have contested this
claim [cf Fulton Sheen, “Thomas a K em pis”, in The World B ook Encyclopedia (Chicago: Field
E nterprises E d ucational C orporation, 1961), 17:202; Jordon A um ann, C hristian Spiritu a lity in
the Catholic Tradition. (London: Sheed & W ard, 1989), 164-168; Piergiorgio Bonardi, and
Tiburzio Lupo L 'Im itazione di Cristo e il Suo A utore (Torino: SEI, 1964), 1:251-252, 286-287].
Paolo A lbera appears to have been aware of the controversy surrounding this classic, but does
not speculate on its authorship. R ather than m ention any particular name, he spoke o f “the au­
thor o f the Im itation”, c f B0480111, p. 44; B0480115, p. 118. Following his lead, w e w ill con­
sider the source and not the author.
128 C f A S C B 0320101 (14, 23, 25 D ec 1893); B 0320108 (7 Feb, 19 D ec 1909).
129 M ore often th an not, D. A lb e ra w o u ld m ake use o f B ishop C hallo n er E nglish version
w h e n reflecting o n perso n al m atters; c f A S C B 0320101 (1 Apr, 23, 25 D ec 1893; 2 Jan 1894);

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R econ structin g D on A lb e r a ’s R eadin g L ist 233
The Imitation o f Christ both challenged and consoled D. Albera. When
the rector major, D. Michele Rua, asked him to write some directive letters to
the confreres on renewing their spirit of piety and self-sacrifice in the begin­
ning of 1909, he found inspiration in the pages o f the Imitation130. D. Albera
recommended the Imitation o f Christ to novices and to young confreres on re-
treat131 and to Salesians serving in the military, instructing them to carry the
volume on their persons at all tim es132. He never comments on the style or
quality of the book. His focus is the message: following Jesus Christ who
dialogues with the would-be disciple133.
6.4. Marian Titles and Themes
Among the many devotional works that D. Albera consulted, he favored
several that centered on the figure of the Virgin Mary. The same dynamics
were at play that we have seen characterized D. Albera’s entire experience.
As he prepared specific conferences on devotion to Mary he consulted clas-
B 0320106 (11 Jan, 21, 25-28 Jul, 4, 17 A ug, 7, 13, 15 Nov, 18 D ec 1904; 8 A pr, 29 M ay 1906);
B0320107 (18, 24 Feb, 7 Apr, 7 Jul 1907; 12 Jan 1908) B0320108 (7 Feb, 19 Dec 1909). H ow ­
ever, he is sufficiently fam iliar w ith the com m on Latin text; c f ASC B0320101 (14 Dec 1893;
28 Dec 1895).
130 C f A S C B 0320107 (10-12 Jan 1908).
131 C f A S C B 0480115, p. 118; B0480111, p. 44.
132 C f [Paolo A l b e r a ] , I l Salesiano sotto le arm i. Torino, S cuola T ipografica Salesiana,
s.d, p. 15: “N el recarvi alla casa salesiana o al Sem inario, sia vostra prim a cura di fare in cap­
p ella alm eno u n quarto d ’o ra di m editazione, servendovi o del libro d ella c om unità o della Im i­
tazione di Cristo, che dovreste sem pre portare con voi”.
133 F ro m D e Im itatione Christi, these are the “W ords o f the M aster” th at a ppealed to D.
A lbera, and w h ic h h e traced into his jo u rn a l in E nglish o r Latin: bk. 1, c. 2: “A m a n esciri et pro
nihilo rep u tari” ; bk. 1, c. 9: “It is m u ch m ore secure to b e in th e state o f subjection than in a u ­
th o rity ” ; bk. 1, c. 20: “ In silentio et quiete p ro ficit a n im a d ev o ta et d iscit ab sco n d ita sc rip ­
tu raru m ” ; bk. 1, c. 23: “ I f th o u art not p repared to -d ay to die, ho w w ilt th o u b e p repared to ­
m orrow ? bk. 1, c. 23: “K eep th y h eart free, a n d ra ised upw ards to G od, b ecau se th o u h ast not
here a lasting city” ; bk. 1, c. 25: “T antum proficies, quantum tib i ipsi v im intuleris; b k 2, 2:
“O n hum ble subm ission - N on reputes te aliquid profecisse, nisi te omnibus inferiorem esse
sentias” ; bk 3, 21: “Behold, I am here; behold I com e to thee, because thou hast called upon
m e ” ; b k 3, 23: “A lw ays seek the low est p lace and to b e in ferio r to ev ery o n e ” ; b k 3, 25: “ Si ad
plenum tui contem ptum perveneris, scito quod abudantia pacis perfrueris; bk 3, 27: “Covet not
that w hich thou m ayest not have” ; b k 3, 28: “Take it not to heart i f som e people think ill o f
thee, and say o f thee w hat though are not w illing to hear”; bk 3, 32: “Thou canst not possess
p erfect liberty, i f th o u doest n o t deny th y s e lf ’, From D e Im itatione Christi, these are D. A l­
b e ra ’s favorite expressions as m ou th ed b y the disciple: bk. 1, c. 21: “ O G od, this is m y w hole
desire, that m y heart m ay be united to thee” ; bk 3, 35: “Oh! W hen thou shalt fill m e w ith thy
presence and becom e to m e all in all? b k 4, 3: “O G od, this is m y w hole desire, that m y heart
m ay be united to thee” .

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234 Joseph Boenzi
sical authors such as Jacques Bénigne Bossuet134. For his own instruction, he
dipped into the spiritual writings o f Louis Grignon de M ontfort135.
The works of Bishop Bossuet appear more assertively, with direct refer­
ences to specific titles. Several editions o f his sermons were available, but it
is difficult to pinpoint the exact edition that D. Albera may have read. Still,
we can trace the specific work that he consulted, and can see its impact on his
Marian teaching. Jacques Bénigne Bossuet’s sermons on the Mother o f God
become a resource when reflecting with the seminarians of Valsalice on
M ary’s purity and her immaculate conception136.
Between 1893 and 1895, D. Albera read extensively from Le secret de
Marie, by Louis Grignon de M ontfort137. The version of this book that seems
to have been most readily available to D. Albera - indeed, it is the copy used
by his protégé Fr. Francesco Binelli in the novitiate at St. Pierre de Canon -
was not a “pure version” . H. Oudin o f Poitiers and Paris published numerous
editions o f Le secret de Marie between 1868 and 1893. It was attractive and
brief - perhaps too brief. It seems the editors felt it was somewhat incom­
plete, for they opted to integrate passages into the text from a larger work
called Traité de le vraie dévotion a la Sainte Vierge. Not only did the pub­
lisher make no apologies for this interpolation: no mention was made that this
had in fact occurred.
Within a short time, D. Albera graduated to the longer Vraie dévotion a
la Sainte Vierge138. This work had only been discovered among Grignon de
M ontfort’s papers in 1842. It was more theological in content and presenta­
134 O rator, co n tro v e rsialist, apolo g ist, sp iritu a l w riter, a n d reform er, Jacq u es-B én ig n e
Bossuet (1627-1707), bishop o f M eaux, was one o f the m ost influential Catholic figures of
17th-century France.
135 S. L o u is-M a rie G rig n o n de M o n tfo rt (1 6 7 3 -1 7 1 6 ) is c o n sid ere d a m e m b e r o f the
“French School” , He com pleted his form ation at St. Sulpice, and founded schools for the chil­
dren o f the com m on people. He integrated Sulpician ideals w ith D om inican traditions, and
founded two religious communities: the M issionaries o f the Com pany o f M ary and the D augh­
ters o f W isdom. Interest in G rignon de M ontfort was ignited in 1842 w hen unpublished trea­
tises on M arian devotion w ere discovered among his papers. He was beatified in 1888; Pius
X II canonized him in 1947.
136 C f A S C B 0320106 (22 O ct 1906, feast o f the P urity o f M ary). 13 m onths later, D . A l­
b e ra w o u ld ag ain p ag e th o u g h B o ssu et’s m arian m editations as h e p repared a series o f serm ons
for the feast o f the Im m aculate Conception: see A SC B0480137, Paolo A lb e ra , Im[macolata]
C oncezione: F e c it m ihi m agna qui p o te n s est [5 D ec 1907], m s aut., 1907, p. 81.
137 L ouis-M arie G r ig n o n d e M o n t f o r t , L e secret de M a rie dévoilé à l ’am e p ieu se. 16th
ed., Paris, H. O udin 1893 ; c f A SC B0320101 (12, 16, 19 N ov 1893).
138 L ouis-M arie G r ig n o n d e M o n t f o r t , Traité de la vraie dévotion a la S ainte Vierge.
13th ed., Paris, H. O udin 1891; c f A S C B 0320103 (23 O ct, 7 Nov, 1897); B 0320104 (2, 31 M ay
1898).

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R econ structin g D on A lbera 's R eadin g L ist 235
tion: the author wrote it as a “treatise” as opposed to the “spiritual letter”
genre he employed in Secret. However, Grignon de Montfort never published
the Vraie dévotion, and critics are unable to determine which piece he actu­
ally wrote first139.
Interest in this treatise on devotion to Mary received a major boost when
Frederick Faber translated it into English in 1862. Fr. Faber related to his
readers that he felt this book had been a major influence on his own piety
ever since he had first read it in 1846. Furthermore, he cited the Vatican’s
1853 decree that M ontfort’s writings were free from doctrinal error as tanta­
mount to an official validation o f his teachings. Now, wrote Fr. Faber, it was
simply a matter of making this teaching known - or better, making Mary
known - and the renewal o f the Church and Society would be assured140.
Both works made a deep impression on Paolo Albera. He used Secret
and Vraie dévotion as texts for his personal meditation, and repeatedly re­
turned to both books over a period of at least five years. As personal reflec­
tions jotted down in his spiritual journal bear out, D. Albera fairly well assim­
ilated the Marian teachings of Saint Louis-Marie Grignon de Montfort. Here
was a spirituality that demanded a total consecration of self to the Virgin
Mary as a means o f entering into deeper union with Jesus the Incarnate Word.
This approach made a strong impact on D. Albera’s sensibilities, motivated
his actions, influenced his relationships, and colored his prayer life. Grignon
de M ontfort’s “true devotion” became a model for D. Albera in consecrating
his life to the Mother of God; he spoke of this with novices in Saint Pierre de
Canon, and used this spiritual program to reflect on his own status during his
spiritual exercises in the 1890s141.
D. Albera found another book, La Vergine Immacolata, don Bosco e i
Salesiani, an articulate presentation on Marian devotion. This book was
139 C f Stefano D e F io re s, “Il Segreto di M aria. P resentazione” , in L ouis-M arie G r ig n o n
d e M o n t f o r t , O pere. Vol. 1: S c ritti S p iritu a li. 2 d ed., R om a, E d iz io n i M o n fo rta n e 1990,
p. 297.
140 C f F rederick W. F a b e r, “P reface” , in L ouis-M arie G r ig n o n d e M o n t f o r t , A Treatise
on the true devotion to the B lessed Virgin T ranslated from the original French by Frederick
W illiam Faber; preface by cardinal [Herbert] Vaughan. 5th ed., London, Burns & Oates 1888,
pp. xviii-xix: “Oh, if M ary were but known, there w ould be no coldness to Jesus then! O, if
M ary w ere but known, how m uch m ore w onderful w ould be our faith, and how different w ould
our Com m unions be! O, if M ary were but known, how m uch happier, how m uch holier, how
m uch less w orldly should w e be, and how m uch m ore should w e be living images o f our sole
Lord and Saviour, her dearest and m ost Blessed Son!”.
141 C f A S C B 0320101 (7 O ct, 8 D ec 1895); B 0320102 (11-20 M ar 1896). To b e tte r u n ­
derstand P aolo A lb e ra ’s M arian devotion, w e w ill briefly survey S. L ouis G rignon de M o n t­
fo rt’s teachings in the next chapter.

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236 Joseph Boenzi
written by his former teacher and confrere D. Giovanni Battista Francesia142,
and like most of Francesia’s compositions, was directed toward the common
people and the young. It offered clear indications as to how, in Don Bosco’s
tradition, the Salesian Family could and must develop its attachm ent to the
Mother of God. What seemed to have impressed D. Albera most, however,
was the author’s fervor, which was so evident, in D. Albera’s opinion, that it
shone through the printed page143.
References to M ary’s role in the redemptive mission o f Christ, her influ­
ence as a model of virtue and apostolic lifestyle, appear frequently in the
meditative books D. Albera employed as aids in his own prayer. Certain
themes move from his prayer to his instructions, as we find in March 1911,
when he recommended to Salesians preparing for ordination that they look to
Mary as the guide and model of their priesthood - a concept he culled from
the conferences of the popular Parisian retreat master Canon Romain Louis
Planus144.
7. Retreat Literature
Sunday instructions, parish missions and classical retreat conferences of­
fered Paolo Albera a popular if somewhat austere menu of religious entrées.
We find that D. Albera relished those preachers who served up appetizers in
the way of anecdotes, examples, or allegories about the “end of man”, the
“fear of God”, and the eternal option of salvation or perdition.
In the nineteenth century, the Company of Jesus rediscovered the Spiri­
tual Exercises o f St. Ignatius. D. Albera him self studied the Ignatian retreat,
either directly or through the writings of noted Italian and French retreat mas­
ters such as Carlo Gregorio Rosignoli, Secondo Franco, Giuseppe Maria Vigi-
tello, Antonio Ciccolini and Francois Bouchage. He increasingly felt at home
142 G iovanni B attista F rancesia (1838-1930), w as a m em b er o f the first group o f S ale­
sians in 1859, m ad e his p ro fessio n o n 14 M ay 1862, and w as o rdained to th e p riesthood o n 14
June 1862. He was a Latinist and a prolific author, w ith over 60 titles to his credit, but perhaps
w as best know n as a storyteller. His “oral history” o f the O ratory enthused young and old in
their Salesian experience.
143 C f A S C B 0320106 (10 Ja n 1905); G iovanni B attista F r a n c e s ia , L a Vergine Im m a co ­
lata, D on Bosco e i Salesiani. S. B enigno Canavese, Scuola Tipografica Salesiana 1904.
144 C f A S C B 0320110 (M ar 1911): co n feren ce o utlines; c f R o m ain L ouis P la n u s , L e
P retre. Paris, C. P oussielgue 1898, vol. 1, pp. 360-362. A t one tim e v ica r general for the d io ­
cese o f A utun, France, C anon R om ain Louis Planus (1838-1916) directed a center know n as
“La M aison des Chartreux de Lyon”, and was active in retreat m inistry at the close o f the 19th
and beginning o f the 20th Centuries.

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Reconstructing Don Albera’s Reading List 237
in that tradition and wished to introduce his confreres to Ignatius’ systematic
spiritual approach145.
Before delving into Ignatius and the Jesuit masters, it may be more
useful to examine retreat masters who were closer to D. Albera’s personal ex­
perience. His earliest retreat experiences came from personal contact with
Don Bosco. In fact, he built an entire repertory of material based on his own
founder’s teachings.
7.1. The “Last Things”
Paolo Albera often paged through Don Bosco’s Il giovane provveduto,
and specifically to Don Bosco’s motivational meditations on “the Last
Things”. Though this handy volume appears to be a simple prayerbook for
adolescents, it was intended by its author and understood by the first Sale-
sians to be a guidebook, a “method for living”, as it were, that, if consulted
daily, could help a young person from the time of adolescence, to “make
something” of his or her life - spiritually speaking146. These considerations
were themselves developed in Saint Alphonsus de’ Liguori’s Massime
eterne141.
In later years, D. Albera seems to have been haunted by thoughts about
death. The cause for his anxiety was, no doubt, linked to his awareness that
his health was steadily deteriorating. Furthermore, with advancing age, close
friends and family members were dying one by one, including three of his
colleagues on the Superior Chapter148. It is no wonder then that D. Albera
145 C f ASC B0320101 (14 Aug 1893); B0320102 (12 Mar 1896); B0320104 (13 Jan
1898); B0320105 (31 Jul 1899); B0320106 (2-7 May 1902, 31 Jul 1905); B0320107 (20, 22
Aug, 14, 28 Sep, 15 Dec 1907, 14 Apr, 27 Aug 1908); B0320108 (31 Jul 1909).
146c f Pietro S te lla , Don Bosco nella storia della religiosità cattolica, vol. 1, pp. 235-236.
147 C f Giovanni Bosco, Il giovane provveduto per la pratica de ’suoi doveri negli eser­
cizi di cristiana pietà per la recita dell ’uffizio della Beata Vergine e de ’principali vespri del­
l ’anno, c o ll’aggiunta di una scelta di laudi sacre ecc. Torino, Paravia 1847, pp. 31-50;
Alphonsus d e ’ Liguori, Massime eterne, ossia meditazioni per ciascuno giorno della setti­
mana, in Opere ascetiche di S. Alfonso Maria de Liguori, dottore di S. Chiesa, vescovo di San­
t ’Agata d e ’ Goti e fondatore della congregazione del SS. Redentore, Torino, Giacinto Marietti
1880, vol. 2, pp. 473-480.
148 D. Celestino Durando had died on 27 March 1907, and D. Luigi Rocca died on 21
January 1909. Though a good deal of time had already passed, certain expressions in D. Al­
bera’s journal lead us to believe that he still felt their loss. D. Giuseppe Lazzero had retired
from council in 1898, but D. Albera had maintained closed ties, as did other members of the
council, all of whom considered D. Lazzero as member emeritus rather than retired. D. Albera
had assisted him in his last hours; he died in Mathi on 7 March 1910. Besides the deaths of
these superiors, D. Albera registers shock over the sudden deaths of a number of other Sale-
sians that Spring. A number of Salesians quickly followed these beloved superiors to the grave

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238 Joseph Boenzi
meditated on the “Last Things”. This was a regular theme, common to the re­
treat literature, but in 1910 he reflects on these truths in a Salesian context.
He used Don Bosco’s week-long reflections in the Giovane provveduto as the
text for his meditation at the start of the year149.
In April and May 1910, he meditated on the life of D. Luigi Rocca,
written by Carlo Baratta150, and a biographical profile of Celestino Durando
by D. Giovanni Battista Francesia151. Both these Salesian biographies were
brief, popular in format and content. The authors, Baratta and Francesia, de­
veloped the “obituary letter” genre common among Salesians. The audience
they addressed were Salesians, both religious and lay, and these biographies
are more like “in-house” print jobs rather than works for public consumption.
We can imagine that D. Albera heard or read all the obituary letters that came
to the mother house. These, however, seemed to impress him to the extent
that, in that year of mourning, he was prompted to review the lives of his
peers, for both Durando and Rocca were members of the Superior Chapter.
“The life of Fr. Durando”, D. Albera wrote, “is also very useful for my soul.
What distance between his virtues and mine! !”152.
7.2. Popular Parish Missions
A variant within the genre of spiritual exercises was the parish mission.
This practice that had a long history of success in post-reformation Italy, and
received added impulse during the post-Napoleonic Restoration. Local “mis­
sionaries” figure heavily in D. Albera’s reading during the 1890s. Among
these we find Fr. Antonio Francesco Biamonti, a mission preacher active in
that year: Luigi Pesce (†Fontanile, 22 Apr 1910); Carlo Maria Baratta (†Salsomaggiore, 23 Apr
1910); Salesian missionaries who were victims of earthquake in Costa Rica that Spring:
Manuel Solano, Francesco Stanga, Joaqum Vega León (†Cartago, Costa Rica, 4 May 1910);
Francesco Fenoglio (†Malaga, 20 May 1910). Add to this number D. Albera’s oldest brother,
Giovanni Francesco Albera (†None, 20 Jul 1910), and the Salesian economer general Giuseppe
Bertello who died three months into D. Rua’s term as rector major (†Torino, 20 Nov 1910),
D. Albera could not but feel that death was camped in every quarter of his world.
149 C f ASC B0320109 (3 Jan 1910).
150 Carlo B a ra tta , D. Luigi Rocca. Cenni biografici. Torino, SAID “Buona Stampa”
1910; cf ASC B0320109 (29 Apr 1910). The Salesian priest Carlo Maria Baratta (1861-1910)
was an accomplished musician, sociologist, and his experience in agricultural schools brought
him into contact with emerging scientific methods of farming, which he promoted among Sale-
sian schools, and, through the Bollettino Salesiano, among the public at large.
151 Giovanni Battista Francesia, Memorie biografiche del Sac. Celestino Durando d. P.
S. S. S. Benigno Canavese, Scuola Tipografica Salesiana 1908.
152ASC B0320109 (3 May 1910).

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Reconstructing Don Albera’s Reading List 239
northern Italy during the early 1800s153. His ministry in preaching retreats and
missions was furthered by his committing his conferences and sermons to
print154. According to his publishers, Fr. Biamonti did not stand out as a florid
orator. His sermons and talks were simple rather than elevated in style, and
the examples he used were ordinary, homey, down-to-earth. He stressed the
essentials. He avoided anything that would smack of profane rhetoric, and
presented his subject matter simply, clearly and systematically155.
D. Albera’s instructions during the 1894 mid-year retreat for novices
carry traces of the parish sermons of Canon Giambattista Giordano156. A con­
temporary and a friend of Don Bosco, his clear and inspired preaching style
made him one of Turin’s post sought after preachers, and attracted invitations
to preach in Genoa, Milan and Bologna, and throughout northern Italy. Canon
Giordano’s ministry included conducting Lenten series, directing priests and
preaching clergy retreats. He was one of Piedmont’s most celebrated mission
preachers in the mid-nineteenth century. From the series of Sunday Instruc­
tions by the Canon, his reflections on the seven capital sins find a place into
D. Albera’s own sober reflections that stressed the “need to attend to the
needs of one’s soul”157.
Canon Luigi Nasi, another friend and staunch support of Don Bosco and
his work158, was a regular visitor at the Valdocco Oratory. As a young priest
he had helped the saint with the Lenten religious education program and had
been one of the most beloved catechists at the Oratory. In later years, he
preached in tandem with Canon Giordano. The Salesians published his col­
153 P riest and academ ic A ntonio F rancesco B iam onti w as active in the early p art 1800s.
A D octor in Sacred Theology and censor for the “A ccadem ia Teologica” at the “Archiginnasio
della Sapienza” in Rome, he dedicated him self to preaching m issions in parishes and towns
throughout Italy.
154A ntonio F rancesco B ia m o n ti, Serie di m editazioni, p re d ich e e d istruzioni a d uso delle
sacre m issioni e d e ’ santi spirituali esercizj. 6th ed., M ilano, Ernesto O liva Editore 1873, 4
vols.
155 C f “A i L ettori” , in F. B ia m o n ti, S erie di m editazioni, vol. 1, p. 5.
156 G iam battista G iordano (1817-1871), priest o f th e archdiocese o f T urin and canon at
Corpus Domini church, preached Lenten missions throughout Piedmont, and in m ajor churches
in M ilan, G enoa and Bologna from 1849 to 1869, w hen poor health forced him from the pulpit.
His sermons were collected and published posthumously.
157 C f A S C B 0480126, pp. 67-68; see: G iovanni B attista G io rd a n o , Istru zio n i p a rro c ­
chiali sui sette vizi capitali. Torino, Tip. e Libr. S. G iuseppe - Collegio degli A rtigianelli 1875,
pp. 22-43.
158 L uigi N asi (1821-1896), can o n o f th e cathedral o f T urin and v ica r for w om en re li­
gious, preached Lenten exercises and for the m onth o f M ay from the early 1860s through the
1880s in Turin, Genoa, Bologna, Florence, M ilan, M odena, and other Italian centers. In his
early years o f priesthood, he w orked w ith D. Bosco in the oratories o f Turin.

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240 Joseph Boenzi
lected Lenten sermons in 1893, and we can find traces in notes penned by D.
Albera over a decade later159.
Like Giordano, Luigi Nasi was a Canon of Corpus Domini, and like all
the members of that “fraternity”, pledged himself to effective preaching. Fur­
thermore, Canons Giordano and Nasi were close friends. They described their
relationship like that of David and Jonathan, and during Canon Giordano’s
last illness, it was Canon Nasi who cared for him. Yet, in spite of living and
working very closely together, each had a very different style of preaching.
Giambattista Giordano was a master of gesture and rhetorical tone; Luigi
Nasi was simple and spontaneous when he stood in the pulpit. Giordano’s fig­
urative language would strike his listeners, impress itself in their imagination,
and gradually work to move their hearts to conversion; Nasi’s manner was
measured, cautious, almost timid as he spoke “heart-to-heart”, in a way that
took his listeners into his confidence. His aim was to move them, to allow
them to reflect and ground the message in realities of their daily lives160.
7.3. Jesuit Masters
The “following of Jesus” and the “cost of discipleship” are themes that
D. Albera revisited often. He found they were staples in writings of Jesuit re­
treat masters, and throughout his preaching career, D. Albera turned to Jesuit
sources for substance and content.
We have already seen how D. Albera followed the Ignatian method for
journaling as outlined in the writings of Fr. Secondo Franco, SJ. He knew Fr.
Franco personally and read his retreat meditations as they came off the
press161. He consulted the published works of a number of French Jesuits, be­
ginning with the instructions of the martyred Pierre Olivaint, and continuing
through the years with the meditations of Pierre Chaignon and Jacques Nouet
particularly helpful in times of personal suffering.
There was no dearth of resources for one who wanted to make or preach
the spiritual exercises. At the end of the nineteenth century, D. Albera system­
atically consulted editions and adaptations of the Exercitia spiritualia of Saint
Ignatius, such as the Italian course of spiritual conferences by Giuseppe Vigi-
159 C f A S C B 0480134; L uigi N a si, Q uaresim ale. S. B enigno C anavese, T ipografia e L i­
breria Salesiana 1893, 2 vols.
160 C f [G iovanni B attista F r a n c e s ia ] , I l Can. L u ig i N a si e l ’O ratorio di S. F rancesco di
Sales, in N a si, Q uaresim ale, vol. 1, pp. xiv-xv.
161 S e c o n d o F r a n c o , G li e se rc iz ii s p ir itu a li di s a n t ’Ig n a z io . T orino, T ip. e L ibr.
S. Giuseppe - Collegio degli A rtigianelli 1892.

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Reconstructing Don Albera 's Reading List 241
tello162, and the Ignatian anthology of the much sought-after retreat master
Antonio Ciccolini163. Both authors offered practical instructions to spiritual
directors as to how to conduct retreats in the tradition of Saint Ignatius along
with their sermons. What’s more, Fr. Ciccolini’s book gathered classical ser­
mons from the great Jesuit masters, including the great “Restoration” gen­
eral, Fr. Jan Philip Roothaan, who taught that the path to holiness followed
the perfect fulfillment of one’s duties, and held the Ignatian Exercises to be a
resource for prayer life, as well as a guide in the continuing struggle for self­
mastery. In short, the spiritual exercises were presented as the framework of
spiritual life.
He studied the conferences of Paolo Segneri the elder164, outlining and
drawing inspiration from the eminent Jesuit’s “Lenten sermons” 165, and
when instructing novices, he employed the imagery he found in Fr. Segneri’s
daily meditations called “Manna for the soul”166. Another source of good re­
treat stories was the collected works of Milan’s Carlo Ambrogio Cattaneo167.
D. Albera read Fr. Cattaneo’s retreats, but drew especially from sermons
162 G iuseppe M aria V i g i t e l l o , M ed ita zio n i e istruzioni p e r otto g io rn i di esercizi sp iri­
tuali secondo la m ateria e la fo rm a prescritte da sant'Ignazio da Lojola. 3 rev. ed., Milano,
B oniardi-Pogliani 1876, 2 vols; A SC B 0320102 (15 Mar, 25 Dec 1896); B0320103 (6 Jan
1897). G iuseppe M aria Vigitello, SJ (1799-1859), w as one o f the principal players in the
restoration o f the Ignatian Exercises after the restoration o f the Society o f Jesus in the nine­
teenth century. H e preached m issions and conducted retreats throughout Italy.
163 A n to n io C ic c o lin i, R a c c o lta di m e d ita zio n i e d o c u m en ti seco n d o la m a teria e la
fo rm a p ro p o ste da S. Ignazio di L o yola nei suoi esercizi spirituali. 2 rev. ed., Firenze, L.
M anueli 1880, 2 vols. A SC B0320103 (6 Jan 1897); B0320104 (13 Jan 1898); B 0320107 (20
A ug 1907). Antonio Ciccolini, SJ (1804-1880) was a popular Italian retreat master, who based
his retreats on the Ignatian Exercises. The w ork w hich D. A lbera consulted was collection of
Fr. C icc o lin i’s ow n m editations, back ed up w ith docum ents a n d com m entaries o n th e Ignatian
them es and methods.
164 P aolo Segneri, SJ (1624-1694), w as a talen ted teacher, a n able preacher, and a n adept
spiritual director. In direction, he insisted on discernm ent and detachm ent, two virtues possible
only to those w ho are hum ble. He spent 27 years traveling from city to tow n in Italy, preaching
parish m issions and Lenten series. M any o f his conferences, m editations, and significant sam ­
ples of his correspondence has be published.
165 Paolo S e g n e ri, I l Q uaresim ale d e l p a d re P a o lo Segneri della C om pagnia di Gesù.
Torino, G iacinto M arietti 1876, pp. 49, 171-173, 228-230; c f A SC B0480126, pp. 26, 27, 28, 33.
166 C f A S C B 0480115, pp. 41, 44; c f P aolo S e g n e ri, L a m anna dell'a n im a . T orino, T i­
po g rafia e L ibreria S alesiana 1885, vol. 1, pp. 26-29.
167 C arlo A m brogio C attaneo, SJ (1645-1705) taught rhetoric a the U niversity o f Brera,
and outside school hours, he w ould apply him self to preaching m issions and retreats in the
churches o f M ilan. Though a m aster o f baroque com position in the classroom, in the pulpit he
spoke simply, directly, and from the heart. He preached regularly in the church o f S. Fedele in
M ilan. During his sermons and instructions, the overflow o f his listeners packed the plaza and
surrounding streets. His sermons w ere collected and published after his death.

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242 Joseph Boenzi
he preached for the monthly “exercise of a happy death”168.
Other classical Jesuit authors that find their way into D. Albera’s reper­
tory include the Roman-born Giovanni Battista Scaramelli169, and the devout
French educator Jacques Nouet170. From Fr. Scaramelli’s landmark Direttorio
ascetico, D. Albera transcribed passages on such themes as “spiritual commu­
nion” and devotion to Mary171. He made mention of Fr. Nouet in his spiritual
journal and quoted him during the course of his own conferences to directors
as well, drawing on passages from L ’homme d ’oraison, on the theme of union
with God, conformity to God’s will through obedience and purity172.
The more contemporary retreat master Pierre Olivaint offered a tremen­
dous spiritual patrimony, not only for his Jesus-centered preaching, but for his
convictions regarding faith and faithfulness which exposed him to grave per­
sonal danger173. Père Olivant’s retreats stress committment to duty, which in
turns implies the need to follow Jesus in times of difficulty and trial as well as
in times of consolation and joy. D. Albera understood that union with Christ
necessitated embracing the cross of Christ174.
168 C arlo A m brogio C a tta n e o , O pere d el p a d re C arlo A m brogio Cattaneo della C om ­
p a g n ia di Gesù. Vol. 2: L ’esercizio della buona m orte. 2 d ed., M ilano, B oniardi-P ogliani 1867,
pp. 10, 18, 20, 35, 40, 43-44, 49, 51, 55, 59; c f A SC B0480126, pp. 28-32.
169 G iovanni B attista Scaram elli, SJ (1687-1752), w as w ell v e rsed in rhetoric, literature,
philosophy and theology. His prinicipal m inistry was to preach parish m issions. This he did
throughout Italy.
170 Jacques N ouet, SJ (1605-1680) w as a L atin and rhetoric pro fesso r b y training. H e d i­
rected schools in A l e n in , M oulins, R ouen and A rras. He also becam e an official preacher at
N otre Dam e Cathedral, Paris. A fter retiring from the classroom in 1666, he dedicated his time
to preaching, spiritual direction, and retreat work. M ost o f his spiritual w ritings grew out o f his
retreat experience, and recast his sermons and conferences.
171 C f A S C B 0480126, pp. 20-21. A n edition available to D . A lb e ra at this tim e w as: G io ­
vanni B attista S c a r a m e lli, D irettorio ascetico, nel quale si insegna il m odo di condurre le
anim e p e r vie ordinarie della grazia alla perfezione cristiana, indirizzato ai direttori delle
anime. Torino, Speirani e Tortone 1856, 4 vols.
172 C f A S C B 0320102 (17 M ar 1896); B 0320106 (28 M ar 1905); B 0480137, p. 62. As
fo r the exact w o rk b y Fr. N ouet, it is hard to tell, since L ’hom m e d ’oraison, h a d alm ost becom e
his “trade m ark ” , Two collections o f his serm ons b ore th at title, e.g.: Jacques N o u e t, L ’hom m e
d ’oraison, se s m éditations e t entretiens p o u r tous les jo u r s de l ’année. Ed. r. et corr., Lyon-
Paris, P érisse Frères 1850, 20 vols.; Id., L ’hom m e d ’oraison: ses retraites annuelles. Ed. r. et
corr., Paris-Lyon, Victor Lecoffre 1868, 3 vols.
173 P ierre O livaint (1816-1871), a priest o f the Society o f Jesus, w as a w ell-k n o w n e d u ­
cator and retreat preacher. During the “Paris uprisings” o f M ay 1871, he was taken prisoner by
the radical leaders o f the Paris C om m une and executed. Fr. O livaint w as acknow ledged as
m aster o f prayer and spiritual direction in his day, but it w as not until after his death that his
teachings w ere collected and published. His personal diary reveals him as an ascetic, open to
suffer for the L ord, and open to th o se w ho suffer. Fr. O liv ain t’s cause fo r beatificatio n w as in ­
troduced in 1937.
174 C f A S C B 0320101 (17 Feb 1893). D. A lb era notes that he reflects o n P. O liv ain t’s
m editation on “union w ith Jesus” in Pierre O liv ain t, Journal de ses retraites annuelles de

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Reconstructing Don Albera’s Reading List 243
In terms of sheer usage, D. Albera assigned Pierre Chaignon pride of
place among his most cherished spiritual authors175. Père Chaignon was one
of the first Jesuits in France to take up the ministry of retreats, and specialized
in retreats for the clergy. This had been one of the great missions of the So­
ciety of Jesus before the suppression, and Fr. Chaignon reasoned that renewal
of the Church would certainly take place when the leaders of the Church are
committed to a life of personal conversion and ongoing spiritual growth. Fr.
Chaignon began this ministry in 1833 and would preach over 300 retreats to
priests. His published works are nothing else but a development of his retreat
talks176.
D. Albera found Fr. Chaignon’s seasonal meditations helpful for his own
asceticism. The French Jesuit’s teaching on “conformity to God’s will” sus­
tained D. Albera when confronting his own deteriorating health, encouraging
him to pray for the gift of resignation and perseverance177. He turned to Fr.
Chaignon’s retreats when in France, when visiting America, when back at
home and when he went away for a few days of personal reflection. He med­
itated with Chaignon on such themes as union with Jesus Christ and priestly
ministry178. These same reflections became so many resources for instructing
seminarians and superiors in the sacraments and especially in priestly spiritu-
ality179. More pertinently, Chaignon’s imagination-based presentations of
scriptural accounts seem to have helped D. Albera put flesh and blood on
Gospel teaching. Concretely, they bolstered his respect and devotion for his
own patron Saint Paul180.
1860 à 1870. 4th ed., Paris, V. R etaux 1892, 2 vols. T his e n try com es at the v e ry begin n in g o f
D. A lb e ra ’s spiritual jo u rn al. It m ay w e ll b e th at h e h a d b e en usin g P. O liv ain t’s retreat m ed ita ­
tions for some tim e before he began the practice o f journaling.
175 C f A S C B 0320101 (26 Sep 1893); B 0 3 2 0 1 0 2 (14 D ec 1896); B 0 3 2 0 1 0 6 (3 M ay
1902, 25 Ja n 1904, 18 Feb, 1 M ar 1905, 14 Jun 1906); B 0320108 (25 Jan, 11 A p r 1909). Pierre
Chaignon, SJ (1791-1883) w as a noted retreat preacher who dedicated him self to the renewal
o f the clergy. He was ordained to the priesthood on 5 June 1819, and entered the Society o f
Jesus that same year. In 1839, he opened a retreat residence in Angers, w hich w ould continue
to be his headquarters until his death. P. C h a ig n o n ’s m o st n o ted w orks are: L e p re tre à l ’a utel
(Angers, Lainé frères 1853), and a collection o f his conferences and talks, entitled Nouveau
cours de m éditations sacerdotales (Angers, Lainé frères 1857, 5 vols).
176 C f Joseph D e G u ib e r t, The Jesuits, their sp iritu a l d octrine a n d practice. A historical
study. St. Louis, Institute o f Jesuit Sources 1964, p. 489.
177 C f A S C B 0320106 (18, 28 Feb, 1 M ar 1905).
178 P ierre C h a ig n o n , N ou vea u cours de m éditationss, ou le p re tre santifié p a r le p ra tiq u e
de l ’oraison. 11th ed., A ngers, H. B riand 1883, 5 vols.; A S C B 0320102 (26 Sep 1893, 14 D ec
1896); B 0320106 (3 M ay 1902, 25 Jan 1904, 14 Jun 1906).
179 C f B 0320108 (25 Jan 1909).
180 C f A S C B 0320106 (14 Jun 1906); B 0320108 (25 Jan, 11 A p r 1909).

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244 Joseph Boenzi
7.4. Northern Exposure
The restoration of the Catholic hierarchy in Great Britain brought new
angles to spiritual thought as the English idiom was used to articulate
Catholic experiences. This can be seen in the popular retreats preached by the
Bishop of Newport and Menevia, Cuthbert Hedley. Monk and scholar, Dom
Hedley drew from years of reflection on classical Catholic sources on the
continent, weaving in a common sense, pragmatic approach to prayer as was
dear to the British181. Though he was never comfortable speaking in front of a
group, this Benedictine scholar was an effective communicator. He was aware
of the real world and grounded his presentation of Christianity in the needs
and demands of daily life. What inspired his listeners and readers was that he
made holiness, if not easy, certainly accessible182. D. Albera meditated on his
conferences at a time when he wanted to explore the meaning of union with
the Holy Spirit and the practical workings of charity183.
D. Albera was convinced that Salesians suffered from “activism”. He
felt that they lacked seriousness and depth in their preparation for ministry.
When it came to fulfilling their spiritual duties, Salesians were often
makeshift and somewhat off-handed in their approach184. He firmly believed
that the best way to combat vice was by strenuously cultivating virtue, and
the yearly retreat was a means of doing just this185.
Another British author that D. Albera discovered during the opening
years of the twentieth century was the slightly younger but equally articulate
Bishop James Bellord186. During his years of priestly ministry in London,
Fr. Bellord actively participated in the apostolic outreach of the Catholic
181 John C uthbert H edley, O SB (1837-1915), lectured in theo lo g y in the m o n astery o f St.
M ic h ae l’s, H ereford, before b ein g ord ain ed a uxiliary bishop o f N ew port in 1873. H e becam e
O rdinary o f the D iocese o f N ew port and M enevia on 18 February 1881. A uthor and editor o f
the D ub lin R eview , B ishop H ed ley b rought a sc h o la r’s p recisio n to his preaching; his w ritings
influenced m any in Britain and America.
182 C f J. C. A lm o n d , “ Preface” , in Jo h n C uthbert H e d le y , A sp iritu a l retreat f o r reli­
gious. 3d ed., London, Burns, Oates & W ashbourne 1927, pp. vii-viii; Pierre P o u r r a t, Chris­
tian spirituality. W estm inister, MD, N ew m an Press 1955, vol. 4, p. 439.
183 C f John C uthbert H e d le y , The L ig h t o f life, se t fo r th w ith serm ons. L ondon, B urns &
Oates 1899, pp. 216-218, 219; A SC B0320106 (10-11 Jun 1905).
184 C f A S C B 0320107 (11, 20, 27 A u g 1907); A S C B 0320109 (6 Sep 1912).
185 C f A S C B0480111, pp. 5, 16, 21; B 0480115, pp. 18-19; B 0480127, p. 26; B 0480137,
pp. 89, 97, 148.
186 Jam es B ellord (1846-1905) w as a priest for the archdiocese o f W estm inster w ho w as
ordained bishop in 1899 w hen called to serve as V icar A postolic o f Gibraltar. H e returned to
L ondon in Ju ly 1901 as C h ap lain to “ H e r B ritannic M a jesty ’s [A rm ed] F orces” , H e died in
L ondon o n 11 June 1905.

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Reconstructing Don Albera’s Reading List 245
Truth Society. He wrote a number of instructive pamphlets, but his principal
work was a two-volume series of meditations on the doctrines of the Catholic
Church187.
James Bellord’s meditations began as an attempt to translate voluminous
La théologie affective, ou St. Thomas en méditation by Louis Bail of
Abbevile. Bail’s meditations first appeared in 1638 and underwent 6 revisions
before the author’s death in 1669. The work was rediscovered and published
in 1845. It went through three further editions by 1857, but by the end of the
century the work was out of print and difficult to find. Bail’s meditations, ac­
cording to Bellord, were systematic and practical. They had the virtue of con­
verting the abstract and scientific presentations of Thomas and the Scholastic
theologians into prayerful meditations that linked the intellect with the heart.
The difficulty, however, lie in their sheer bulk. Each meditation went on for
pages, and seemed more like sermons than aids to mental prayer. For this
reason, James Bellord decided that rather than translate the work, he would
attempt to re-write the “Affective Theology” in a way that would make it
useful to English Catholics188. Evidently they could appeal to others as well,
for D. Albera made use of these meditations in his personal preparation for
Marian feasts189.
8. Treatises and Meditations on Consecrated Life
Traditional and contemporary authors helped D. Albera articulate a
lifestyle rooted in the evangelical counsels. In the early years, he drew from
the Jesuit School and Alphonsus de’ Liguori. Later he detailed religious ob­
servance as prescribed in monastic and conventual sources.
187 Jam es B e l l o r d , M ed ita tio n s on C hristian D ogm a. L ondon: C atholic T ruth Society,
1898, 2 vols.
188 C f Jam es B e l l o r d , M ed ita tio n s on christian dogm a. L ondon, B urns, O ates & W ash-
bourne 1930, vol. 1, pp. ix-xii. B ellord m aintains B a il’s outline o f theses and them es, b u t each
m editation is w ritten from scratch. Bail is his principal source. O ther sources include treatises
by A uguste N icolas (La Vierge M arie dans les E vangiles), D om inic M cC ausland (notes on cre­
ation), H enri-D om inique Lacordaire (his celebrated N otre D am e conferences), Dr. Stroud (an
A p ril 1871 rev iew in the T ablet on S tro u d ’s The P h ysica l C ause o f the D eath o f C hrist), M ax
N ordau (on degeneration), Benjam in Kidd (pioneer studies in social evolution), and H erbert
Spencer.
189 C f A S C B 0320106 (25 M ar 1904); B 0320107 (29 N o v 1908).
190 C f A S C B 0480111, p. 43; B 0480112, pp. 30-31, 51, 55; B 0480114, p. 42, 54, 70, 77;
B 0480127, pp. 22-23, 27; B 0480139, p. 34; B 0480137, pp. 13, 63; B 040138, enclosed T, p. 1.

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246 Joseph Boenzi
8.1. Jesuit School
When explaining religious observance and growth in virtue, D. Albera
borrowed many popular stories of Jesuits, including the founder himself,
Saint Ignatius Loyola190, and his successors Diego Lam ez191, Francis
Borgia192, Claudio Acquaviva193, as well as the great missionary Saint Francis
Xavier194 and John Francis Regis195. In his talks to novices, mature Salesians
and directors, D. Albera frequently mentioned that trio of Jesuit youth, Aloy-
sius Gonzaga, John Berchmans, Stanislaus Kostka, whom he presented as
models to imitate and protectors to invoke196.
Most of what he shared about the Company of Jesus came out of sec­
ondary sources, but he did read those classics on religious life that came out
of the Jesuit school. Alonso Rodriguez’s landmark work, Practice o f Perfec­
tion and Christian Virtues, was an important source for Paolo Albera in his
early conferences on religious life197.
191 C f A S C B 0480137, p. 4-5.
192 C f A S C B 0480112, p. 61; B 0400113, pp. 17-18; B 0480114, p. 14; B 0480127, p. 21;
and especially B0480115, pp. 27-28.
193 C f B 040138, enclo sed T, p. 2.
194 C fA S C B0480111, pp. 43-44; B 0480115, pp. 72-73; B 0480127, p. 21; B 0480137, pp.
148-149.
195 C f A S C B 0480126, pp. 23-24.
196 In Jesuit form ation literature, these 3 y oung scholastics h a d long b e en offered as e x ­
amples, if not as norm s o f holiness. S. A loysius G onzaga (1568-1591) personified steadfast re­
nunciation o f the world, purity and penance; S. John B erchm ans (1599-1621) m odeled total fi­
delity to G o d ’s w ill in o bediently fulfilling the duties o f d aily life; S. Stanislaus K o stk a (1550­
1568) exem p lified boundless generosity in follow ing G o d ’s call. A loysius and S tanislaus had
been canonized in 1726, and this had gained them w ide veneration outside Jesuit circles. John
Berchm ans w as canonized m uch later, in 1888, but both John Berchm ans and Stanislaus were
seen as M arian saints, for both had a very tender devotion to the Virgin M ary (cf D e G u ib ert,
The Jesuits, their S p iritu a l D o c trin e a n d P ra c tic e, pp. 250-251). A s for D . A lb e ra ’s u se o f
anecdotes from the lives o f these saints to cultivate Salesian spirituality, see his references to S.
A loysius in A SC B0480111, pp. 105, 3:9; B0480115, pp. 18, 35, 55, 93, 95; B0480127, p. 47;
B0480139, p. 6; B0480137, pp. 126 (at the beginning o f a conference on chastity, D. A lbera in­
vokes S. A loysius G onzaga as “co-patron o f every one o f our houses” : B0400113, p. 10); for
references to S. John B erchm ans, see: B0480112, p. 25; B0480115, pp. 18, 36; B 0480127, pp.
22-23, 27, 47; B 0480139, p. 6; B 0480137, p. 126; for references to Stanislaus K ostka, see:
B0480111, pp. 13, 105; B0400113, p. 40; B0480127, p. 47.
197 A lonso R odriguez, SJ (1537-1616), spent 29 years in form ation m inistry as novice d i­
rector and rector o f Jesuit scholastics. A fter his retirem ent from active m inistry at age 68, he col­
lected his notes and published works on spirituality and religious life. These w ere published in
1609 as Exercicio de Perfeción y Virtudes Cristianas. A Italian edition w as available in the early
nineteenth century — Alonso R odrÌguez, Esercizio di perfezione e virtù cristiane e religiose.
Torino, Giacinto M arietti 1828, 3 vols. — but it is not clear if D. A lbera used this version, espe­
cially since he transcribed ideas from Rodriguez in French; see: A SC B0480130. Through this
study w e w ill pull all references from the first English edition directly translated from the

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Reconstructing Don Albera 's Reading List 247
At the beginning of Advent 1893, D. Albera studied the theme in depth
by taking up the four-volume manual on religious life by French Jesuit Jean-
Baptiste Saint-Jure198. The text was Homme religieux, and D. Albera noted
that he found this work most beautiful199.
On a visit to Marseilles in February 1895, he looked for a text that would
help him to prepare novice Daughters of Mary Help of Christians for profes­
sion. He settled on a small collection of meditations by Jesuit Claude Judde200.
Fr. Judde was primarily a preacher and retreat master. He related the “eternal
maxims” to the daily struggles of his listeners, and was especially vehement in
his condemnation of “human respect”. D. Albera liked his Méditations for those
preparing for religious profession; he found them to be “useful for the soul”201.
He promoted the tract De conditionibus boni superiori, by the seven­
teenth-century Lithuanian Jesuit Nikolaj Leczycki. “Lancicius”, as Leczycki
was commonly known, had only recently been reintroduced to the Catholic
world202. D. Albera cited this work as an important resources for superiors,
asserting that it detailed the qualities superiors are required to deepen in their
own lives203.
Another important retreat resource was a 2-volume treatise on religious
life, Traité de l'état religieux, by Sulpician-trained Jesuit Francois Xavier
Gautrelet204. Fr. Gautrelet’s approach was theological, but he also delved into
Spanish: Alonso R odriguez, Practice o f perfection and christian virtues. N ew ly translated from
the original Spanish by Joseph Rickaby, Chicago, Loyola U niversity Press 1929, 3 vols.
198 Jean -B ap tiste S aint-Jure (1 5 88-1657) e n te red the Jesuits in 1604, w as o rd ain ed in
1617, and m ade solemn profession in 1623. He directed schools in A lençon, Amiens, Orléans
and Paris at great personal cost, for in each o f these sites the Com pany o f Jesus faced hostility
from Protestants, governm ent, and even from Catholic prelates. Fr. Saint-Jure also carried on a
m inistry o f preaching, writing and spiritual direction. In 1649, he retired from administrative
positions, and dedicated him self to spiritual m inistries on a full-time basis.
199 C f A S C B 0320101 (10 D ec 1893); Je a n -B ap tiste S a in t- J u r e , L 'h o m m e religieux.
N ew rev. ed., Paris, Régis Ruffet 1867, 4 vols.
200 C laude Judde, SJ (1661-1735), w as an expert teacher, form ation counselor, and re ­
treat master. His w ritings are actually transcriptions o f his sermons, preserve the literary style
o f the orator. Little is know n o f his early m inistry; in later years he was m uch sought after as a
spiritual director o f religious and laity alike.
201 C f A S C B 0320101 (10 Feb 1895); C laude Ju d d e , M éd ita tio n s p o u r les trois jo u r s de
retraite quiprécèdent l'em ission et le renouvellem ent des vaux. Paris, Vic et A m at 1878.
202 N ikolaj L e c z y c k i, D e con d itio n ib u s b oni superioris. T orino, P ietro M arietti 1901.
N ikolaj Leczycki, SJ (1574-1653), w rote num erous tracts, spreading Jesuit spirituality in
Lithuania and Poland as he had learned it in Rome.
203 C f A S C B 0480137, p. 130.
204 T he fo u n d er o f th e “A postleship o f P ra y e r” , F ra n 9o is-X a v ier G autrelet, SJ (1 8 0 7 ­
1886) had been trained by the Sulpicians before entering the C om pany o f Jesus. He tried his
hand at form ation ministry, the missions, lay animation, and spiritual direction.

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248 Joseph Boenzi
details of canonical regulations governing religious life. Gautrelet’s text was
a standard resource at the turn of the twentieth century, though many of its
juridical details would become obsolete with the promulgation of Canon Law
in 1917. D. Albera used Fr. Gautrelet’s arguments to explain to directors and
provincials what he understood to be the purpose of religious life: correction
of one’s own faults and advancement in perfection, which he calls the “foun­
dation” upon which all other religious obligations rest205.
8.2. School o f Saint Alphonsus
We have already made mention of Saint Alphonsus de’Liguori (1696-1787).
This eighteenth-century moral theologian, founder and bishop was one of the
most widely-read Catholic authors of the nineteenth century, especially after his
canonization in 1839. His moral and pastoral approach had been the foundation
of Don Bosco’s own formation under the aegis of Don Giuseppe Cafasso206, and
was infused a second time when the “spirit of Mornese” became part of the Sale­
sian experience with Saint Mary Domenica Mazzarello cooperating in the found­
ing of the Institute of the Daughters of Mary Help of Christians207.
Two major texts by Saint Alphonsus that figured prominently in Don Al­
bera’s reading list are The Dignity and Duties o f the Priest208, and The True
205 F r a n c i s X a v ier G a u t r e l e t , Traité de l ’é ta t religieux, ou notions théologiques su r la
nature et les obligations de cet état. N ew rev. and enl. ed., Paris, D elhom m e & Briguet 1900, 2
vols. This w ork was originally published in 1846, and m et w ith some success and w ent through
a num ber o f editions. The 1900 reprint is a sturdy hard-bound edition on quality paper, w ith the
page edges dyed red; it has all the class o f a sem inary re c to r’s re ad y reference. F or D. A lb e ra ’s
usage, see: A SC B0480137, pp. 137-138.
206 C f Pietro S t e l l a , D o n B osco nella sto ria della religiosità cattolica. Vol. 1, pp. 54,
63, 93, 194; vol. 2, pp. 51-52, 398; Jack F innegan, P rayer in the life and writings o f St. John
B osco. Ph.D . diss., M aynooth, S aint P a tric k ’s C ollege 1983, pp. 94-95.
207 T h e M o rn e sin e p a rish p rie st D o m en ico P estarin o , SD B , fo rm ed th e D au g h ters o f
M ary Im m aculate, forerunners o f the Daughters o f M ary Help o f Christians, in the spirituality
o f Teresa o f Avila, Francis de Sales and A lphonsus d e’ Liguori. He him self had learned to m ake
this synthesis from his friend colleague in Genoa, the theologian Giuseppe Frassinetti; M ary
M azzarello delved into these spiritualities, m aking Teresa and A lphonsus two o f her favorite
authors. For an understanding o f the A lphonsan influences in M ornese, see: M aria Esther
P o sad a, Giuseppe Frassinetti e M aria D. M azzarello. Rapporto storico-spirituale. Roma, LAS
1986, pp. 55, 107-108; Id., Storia e santità. Influsso del teologo Giuseppe F rassinetti sulla
sp iritualità di S. M a ria D om en ica M azzarello. R om a, L A S 1992, pp. 41, 100, 110-111, 118.
See also: Ferdinando M acco n o , Santa M aria D. M azzarello, confondatrice e prim a superiora
generale delle Figlie di M aria A usiliatrice. Torino, Scuola tipografica privata FM A 1960, vol.
1, pp. 49-50, 62, 113; G iselda C a p e t t i (ed.), C ronistoria. Vol. 1: L a p re p a ra zio n e e la f o n ­
dazione 1828-1872. Rom a, Scuola tipografica privata FM A 1974, p. 124.
208 A lphonsus d e ’ L ig u o ri, Selva di m aterie p re d ica b ili e d istruttive p e r dare g li esercizi
a ’p re ti e d a nche p e r uso di lezione p riv a ta a p ro p rio p ro fitto ” , in O pere A sc etich e di S. A lfonso

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Reconstructing Don Albera’s Reading List 249
Spouse o f Jesus Christ209. The first work is a series of “preachable” themes is
a printed version of the spiritual exercises for priests. Here Alphonsus’ style
resembles an oral presentation. He makes ample reference to the Scriptures,
Fathers of the Church, and popular saints and mystics; he then masterfully
weaves together every thought for maximum impact. D. Albera copied pas­
sages on “zeal” and “humility”210 - themes he continually integrated into his
own retreats and circulars211.
The True Spouse, on the other hand, is directed to religious women. D.
Albera had long known the themes of this book from Don Bosco’s own
writing212, but it is likely that he took up this book personally when he pre­
pared to preach to the Salesian Sisters. The Liguorian passages he transcribed
into his composition books - advantages of the religious life, greatness of the
chaste soul, examples of purity, example of saints, small sins that cause the
ruin of souls213 - he found applicable to both men and women religious. Saint
Alphonsus offered a wealth of material that D. Albera would use in his early
retreats214. This remained a source of inspiration in the later years215.
In December 1907, he embarked on a systematic reading of the works of
the Savoiard Redemptorist Francois Bouchage, beginning with Introduction à
la vie sacerdotale216, and continuing with Bouchage’s collection of daily
meditations called Pratique des vertus.217 Fr. Bouchage follows the tradition
M aria de Liguori. Torino, Giacinto M arietti 1880, vol. 3, pp. 5-297.
209 A lp h o n su s d e ’ L ig u o ri, L a vera sp o sa di G esù Cristo, cioè, la m onaca sa n ta p e r
m ezzo delle virtù p ro p rie d ’una religiosa, in O pere A sc etich e di S. A lfo n so M a ria de Liguori.
Torino, Giacinto M arietti 1880, vol. 4, pp. 5-374.
210 C f d e ’ L ig u o ri, Selva, vol. 3, pp. 63-64, 69, 137-138.
211 C f P aolo A l b e r a , L e tte re circo la ri di don P a o lo A lb e ra ai sa lesia n i. T orino, SEI
1922, pp. 11, 19, 26, 28, 56, 81, 87, 111, 166, 183, 184, 187, 206, 207, 214, 226, 227, 228, 229,
240, 241, 255, 257, 281, 284, 286, 298, 300, 318, 347, 363, 370, 372, 375, 377, 379, 380, 388,
427, 428, 468.
212 C f Pietro S t e l l a , D o n B osco nella storia d ella religiosità cattolica. Vol. 1, p. 241.
213 C f A S C B 0480126, pp. 75-76, 82, 83, 95.
214 C f A S C B 0480112, pp. 26, 27, 38, 39, 43, 54, 81, 90, 94, 3:51, 81, 4:33, 39, 43, 70;
B0480115, pp. 30, 93, 104, 110.
215 c f A S C B 0320106 (28 D ec 1903, T he tim es does n o t seem m e long. I re ad w ith a
great pleasure the life o f S. A lphonse de Liguori. W hat I have to learn in this book! W hat suf­
ferings for the glory o f God! H ow he w orked for the salvation o f souls!
216 F r a n c i s B o u c h a g e , Intro d u ctio n à la vie sacerdotale. Paris, D elh o m m e 1897; c f
ASC B0320107 (10 Dec 1907). F ra n c is Bouchage w as born in C ham béry on 9 M arch 1855.
He entered the Redem ptorists in 1876, and was ordained in 1879. His early writings w ere his­
torical presentations o f religious life. He later m oved on to vocational topics, w hich in turn
evolved into ascetical and m ystical literature.
217 F r a n c i s B o u c h a g e , P ra tiq u e des vertus. M éth o d e p o u r travailler à la p e rfec tio n au
m o yen d ’un e x e rc ic e de v ertu c h a q u e jo u r. 2 n d rev. ed., P a ris, H a to n 1894, 3 v o ls; A S C
B0320107 (18, 21 Dec 1907, 9 Jan 1908).

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250 Joseph Boenzi
of Saint Alphonsus. He inculcates a practical and intense piety based on the
love of God and of Jesus as Redeemer. Like Alphonsus, he recommends
prayer and mortification as the means of attaining this love of God - an ap­
proach that appeals to D. Albera, who returns to Fr. Bouchage’s meditations
over the next few years218.
8.3. Women as Models o f Consecrated Commitment
Perhaps the work on religious life that Paolo Albera studied most during
his years as spiritual director was Bishop Charles Gay’s three-volume work of
meditations for religious women on “Christian life and virtues” developed in
light of religious life219. D. Albera appears to have turned to this resource
when preparing retreats, but he used it for his own reflection as well. He
found Gay’s presentation thorough, even humbling, for the bishop’s rich ex­
pression and minute treatment of religious life issues left him wondering
whether after years of profession he himself had even taken the first step for­
ward in consecrated life - that of humility220. On other occasions, he concen­
trated on the bishop’s exposition of the evangelical counsels, not only in view
of future conferences, but to assist D. Rua who was preparing a circular on
poverty that year221.
When studying religious life, D. Albera did not take all his counsel from
male writers. Saint Catherine of Alexandria and her namesake Catherine of
Siena, were also presented as models of faithfulness222. He liked to quote ex­
amples from the teachings of Saint Mary Magdalene de’ Pazzi, though he
218 C f A S C B 0320107 (9 Jan 1908); B 0320108 (18 Feb 1909).
219 C harles L ouis G ay, D e la vie et des vertus chrétiennes, considérées dans l'é ta t re­
ligieux. E nrichie d ’u n B re f de S.S. P ie IX et augm entée de tables analytiques. 11th ed., Paris,
H. O udin 1888, 3 vols. This work, w hich had m et w ith great success in France, was published
in Italian by the Salesians w hile D. Bosco w as still alive: D ella vita e delle virtù cristiane con­
sid era te nello stato religioso. S. P ier d ’A rena, T ipografia e L ib reria S alesiana 1887, 3 vols.
Charles-Louis G ay (1815-1892), auxiliary bishop and vicar general o f Poitiers, reintroduced
ascetical and m ystical literature into the French scene.
220 C f A S C B 0320101 (19 A u g 1894); B 0320107 (11-12 A p r 1908).
221 C f A S C B 0 3 20107 (13 Ja n 1907): o n pov erty ; B 0320107 (14, 16 Feb, 6, 10 M ar
1907): on chastity; B0320107 (10-20 Jul 1907): on obedience.
222 C f B 0400113, pp. 28-29. T he v irg in m arty r S. C atherine o f A lexandria, w hose cult re ­
m ained popular from M edieval tim es until the tw entieth century, represented the cool logic and
lim pid faith w on m any from idolatry to Christianity. S. C atherine (C aterina B enincasa) of
Siena (1347-1380) becam e a deciding force in m oving the pope to abandon Avignon to return
the papacy to Rome. H er correspondence and m ystical writings were influential in the reform
o f the Church in her days and in later eras. She was declared a Doctor of the Church by Paul
VI in 1970.

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Reconstructing Don Albera’s Reading List 251
probably accessed her writings through secondary sources223. When the life of
Joan of Arc became popular at the turn of the century, he cited the Maid of
Orleans’ purity and courage in his conferences with the Sisters224.
One of his preferred authors was Teresa of Jesus225. He found her autobi­
ography instructive and inspiring to the point that he read it several times,
even though he felt called to task by every page he read: “Chaque page est un
reproche à ma faiblesse, à ma tiédeur, à mon ignorance”226. He quoted from
her Camino de perfección in his conference on obedience227. He dipped into
her Book o f Foundations when discussing the vocation to the religious
state228, and, at one point, told the novices that he personally cherished her
commentary on the “Song of Songs”229.
Saint Teresa of Avila was more than a good writer: she was one of D. Al­
bera’s favorite saints. He called her “the Seraphic Teresa”, and the “faithful
servant of Christ”230. He venerated her as his own patron and protector “on
the way of perfection”231, and quoted her words and from her liturgy when
preaching to Salesian women and men religious232.
223 C f A S C B0480111, p. 90; B 0480112, p. 28; B 0480114, p. 14; B 0480115, pp. 7, 24,
61, 93, 112; B0480139, p. 18, B0480137, p. 62. S. M aria M addalena d e ’ Pazzi (1566-1607)
was a Florentine Carmelite and a mystic. H er correspondence and spiritual writing placed the
prim acy on the passion o f Jesus as the sublime expression o f pure love. In the nineteenth cen­
tury she was presented as the m odel o f religious consecration.
224 C f A S C B 0320107 (4 Jul 1908); B 0320108 (31 Jan 1909). R e new ed F rench interest
for the story, m ission and holiness o f Joan o f A rc (1412-1431) rose in the late 1800s, thanks to
the efforts o f Félix Dupanloup, Catholic activist and Bishop o f Orleans from 1849 to 1878.
Popular enthusiasm reached fever pitch w hen Leo X III declared her Venerable on 27 January
1894. Pius X b eatified h e r on 18 A p ril 1909, and B enedict X V canonized h e r o n 16 M ay 1920.
225 S. T eresa o f Jesus (1515-1582), also k n o w n as T eresa o f A vila, b eg an a re fo rm o f
C arm el in 1562, integrating her m ission and her contem plative vocation. Francis de Sales
q uoted h e r in k e y p assages o f the Introduction to the D e vo u t L ife (part 1, c. 4; p art 2, c. 17; part
3, c. 11; p art 5, c. 11), a n d D o n B osco p ro p o sed h e r as a m o d el for his Salesian Sisters (Istituto
Figlie di M aria A usiliatrice, C ostituzioni e regolam enti. Rom a, Istituto FM A, 1982, §45).
Teresa o f Jesus was canonized in 1622, and declared a Doctor o f the Church in 1970.
226 A S C B0320101 (15 O ct 1894). It is very possible th at D. A lb era re ad S. T eresa’s spir­
itual biography in French; m any editions w ere available in French and Italian in the latter part
o f the nineteenth century.
227 C f A S C B 0480114, pp. 38-39.
228 C f A S C B 0480111, pp. 98-102.
229 C f A S C B 0480115, pp. 92-93.
230 C f A S C B 0480111, pp. 47-48.
231 C f A S C B 0320103 (31 D ec 1897); B 0 3 2 0 1 0 6 (15 O c t 1904); B 0 3 2 0 1 0 8 (15 O ct
1909).
232 C f R etreat instructions to SD B: A S C B 0480112, pp. 30, 39, 62, B 0400113, pp. 23, 29,
B0480114, pp. 43, 71; B0480115, pp. 31-32; B0480127, pp. 21, 27; B0480139, p. 29; for an
account o f D. A lb e ra ’s conferences to F M A at St. T eresa’s Institute, C hieri, see: B 0320105 (12­
15 O ct 1899).

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252 Joseph Boenzi
D. Albera’s continuing practice to look for new sources for his personal
spiritual nourishment brought him into contact with another Carmelite
woman of growing stature. He read the Story o f a Soul by the young Thérèse
Martin, known by her religious name, Theresa of the Child Jesus. D. Albera
was impressed by the “simplicity, candour and sincerity in this girl!” re­
flecting, “What lesson for me! I have to learn very much from this
reading”233.
8.4 Monastic and Conventual Traditions that help define the Superior’s Role
At the other end of the spectrum, we have many bibliographical indica­
tions in the last retreat of D. Albera’s years as Spiritual Director General. This
was the eight-day retreat that preceded the eleventh general chapter of the
Salesian Society in August 1910. D. Albera preached the instructions, thereby
fulfilling D. Rua’s wish and command. One of the most important topics for
those retreat instructions, as far as D. Albera was concerned, was the role of
the superior. To develop this theme - one he had approached in earlier retreats
for directors - D. Albera drew extensively from monastic and conventual
sources, beginning with the maxims of Saint Bernard of Clairvaux (1091­
1153).
Saint Bernard’s main ministry was to train monks, and most of his writ­
ings carry a formative tone. Over the course of the centuries, many authors
who wrote about religious life reproduced the saint’s sayings. It is not clear
that D. Albera had direct access to the works of Saint Bernard, other than
short pamphlets or readings from his breviary. He draws repeatedly from De
consideratione234. This treatise on pastoral authority took the form of a letter
to his former pupil, Pope Eugene III, and along with his 86 sermons on the
“Song of Songs”235, has figured among Bernard’s most often-quoted works.
233 A S C B 0320109 (22 Jan 1911); c f T h é rè s e d e l ’E n f a n t e Jé su s e t d e l a S a in te F ace,
H istoire d ’une A m e, é c r ite p a r elle-m em e. L ettres & Poésies, L isieux, C arm el de L isieux 1910.
The volum e in question w as the spiritual autobiography o f Thérèse M artin (1873-1897), who
follow ed her sisters into the C arm elite m onastery in Lisieux at age 15. She died at 24. The
book, w hich becam e an im m ediate bestseller, revealed her extraordinary personality and depth.
Thérèse becam e the inspiration for m any young adults seeking spiritual union w ith G od at the
turn o f the tw entieth century. She was canonized in 1925.
234 C f A S C B 0480139, pp. 29-30; B 0480137, pp. 109, 130.
235 B e r n a r d d e C la ir v a u x , Serm ones su p e r C antica canticorum , in S. B ernardi Opera.
Vol. 1/2: Serm ones super C antica canticorum . C ritical edition by Jean Leclerc, C harles H.
Talbot, and Henri Rochais, Roma, Editiones Cistercienses 1957. We find two explicit refer­
ences to th is w o rk in D . A lbera; c f B 0480130, e n clo se d U, p. 4; A S C B 0320110 (sum m er
1913): conference outlines.

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Reconstructing Don Albera 's Reading List 253
Even here, however, it is likely that D. Albera gathered the great abbot’s
words from secondary sources, especially from manuals on religious life236.
D. Albera dabbled briefly with Dominican sources. For example, in
1896 he studied the Tertiarian handbook’s treatment of purity while preparing
a retreat for ordinands in Avigliana237. He shows familiarity with the cele­
brated preachers and orators such as Frs. Lacordaire238 and Ravignan239, and
lived in an era that was rediscovering the philosophical and spiritual teach­
ings of Thomas Aquinas240. Even though D. Albera was able to share some
Dominican lore with his listeners241, he actually spent less time in the Do­
minican camp than he did among the sons of Saint Francis of Assisi.
Many little anecdotes and edifying “fioretti” wove their way into D. Al­
bera’s instructions. The poor man of Assisi was another of his favorite
saints242, and he presented the figure of Saint Francis, particularly Francis the
founder, to novices and provincials alike243. His most authoritative and sys­
tematic Franciscan source, however, was Saint Bonaventure (1217-1274),
whose writings were just beginning to appear in critical editions. These edi­
tions, known as the “Quaracchi folios”, appeared in print between 1882 and
1902. This event sparked renewed interest in “Seraphic” Doctor’s writings
236 F o r p assages w here D . A lb e ra cites quotations or anecdotes from the life and w orks o f
S. B ernard in his retreats, see: A SC B 0480111, pp. 57, 70, 86, 91, 95; B0480112, pp. 54, 58,
81; B0480114, pp. 15, 30; B0480115, p. 79; B0480127, p. 14; B0480139, pp. 14, 29-30, 34;
B 0480137, pp. 5, 24, 46, 49, 57, 63, 65; B 0480137, p. 130; B 0480138, p. 17; B 0480130, e n ­
closed R, p. 3; B 0480130, enclo sed U, pp. 3-4.
237 C f A S C B 0320102 (1 M ar 1896).
238 H enri-D om inique L acordaire (1802-1861) w as responsible for th e refo u n d atio n o f the
D om inican O rder in France after they had been suppressed by the Revolution. His m asterful
A dvent and L enten conferences at the N otre-D am e cathedral in Paris bro u g h t m an y o f F ra n c e ’s
urban population back to the Catholic faith. C f A SC B0480115, p. 17; B0480137, p. 117.
239 G ustave-X avier L acroix de R avignan, SJ (1795-1858), shared the “ chair” o f N otre-
Dam e w ith Fr. Lacordaire, w ith w hom he alternated (one taking A dvent, the other Lent) until
1846. His first Easter Retreat, preached in 1841, becam e a paradigm o f general m issions and
retreats for the next half-century. C f A SC B 0480127, p. 27; B0480137, p. 117.
240 P ope Leo X III relau n ch ed the study o f T hom istic thought w ith the publicatio n o f his
1879 encyclical “on the restoration o f Christian philosophy” [see: L eo XIII, Aeterni Patris.
E pistola E ncyclica de philosophia christiana ad m entem S. Thom ae A quinatae in scholis
catholicis instauranda (9 A ugust 1879), in “A cta Santae Sedis” 12 (1879) 97-115. A m ong D.
A lb e ra ’s authors, th o se w ho drew m ost d eeply from S. T hom as (1225-1274) inclu d ed Jesuits
Jean-B aptiste Saint-Jure and F ra n c is X avier G autrelet, Sulplician C harles Sauvé, Canon
L éopold B eaudenom , B ishop Jam es B ellord, and B e lg ia n ’s C ardinal D esiré-Joseph M ercier.
241 C f A S C B 0480115, pp. 26-27; B 0480112, p. 61; B 0480137, pp. 36-37.
242 D. A lb era loved F rancis o f A ssisi for his deep devotion to C hrist (c f B 0320101 [4 O ct
1894]), a n d set him up as a m o d el w hom he personally trie d to im itate (c f A S C B 0320105 [4
Oct 1899]).
243 C f A S C B 0480111, p. 58; B 0480112, pp. 60-61, 62, 85-86, 90, 122; B 0400113, p. 45;
B 0480114, p. 71; B 0480115, pp. 25, 34; B 0480137, pp. 24, 38, 46; B 0480138, p. 5.

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254 Joseph Boenzi
during the same period that Paolo Albera’s duties as Spiritual Director put
him on the look-out for formation resources.
One of Bonaventure’s popular writings among religious superiors was
the short booklet: De sex alis seraphim244. It is precisely this work that D. Al­
bera quotes when preaching the retreat to provincials and delegates in the
days the eleventh general chapter of the Salesian Society. We find ten explicit
references to De sex alis seraphim in D. Albera’s conference notes, and much
of the content in the mid-week instructions mirrors Saint Bonaventure’s ad­
vice to superiors245. Furthermore, as retreat preacher, D. Albera urged Sale-
sian superiors to put Bonaventure’s book on their own “must read” list246.
Another book from the Bonaventure corpus was Speculum disciplinae.
Until the end of the nineteenth century this work was ascribed to the Seraphic
Doctor. The editors of the Quaracchi folios, however, determined that this was
actually written by the saint’s secretary, Bernard de Besse247. The purpose of this
treatise was to teach with “precision, firmness and sweetness” the way a novice
must behave in order to learn to form good habits, both interiorly and exterior­
ly. He does not encourage beginners to engage in mystical prayer, but offers
them a step-by-step approach to spirituality with plenty of concrete advice.
Though Speculum disciplinae was written for specifically Franciscan
novices, it quickly proved “useful to all who have embarked on the path of
perfection”. It appears to have created a popular following in formation cir-
cles248 and among “other spiritual persons desirous of learning perfect reli­
gious practice”249. When the Quaracchi folios appeared, the editors, Frs.
Fedele di Fanna and Ignatius Jeiler, published the Speculum disciplinae
among the “doubtful writings” in the final section of the collection250. Yet, by
popular demand it was included in a “hand size” edition of Bonaventure’s
Franciscan works published later that same year. That edition was specially
244 S. B o n a v e n tu re , D e sex alis seraphim . Q uaracchi, Typ. Collegii S. B onaventurae 1902.
245 C f A S C B 0480137, pp. 128, 130, 131; B 0480138, pp. 2, 3, 4, 13, 26, 45; B 0480138,
enclosed S , p. 2. D. A lbera had also cited S. Bonaventure in an earlier retreat for directors; see,
e.g.: B 0480139, pp. 7, 10, 26-27, 45, 46; B 0480137, pp. 4, 17.
246 C f A S C B 0480137, p. 130.
247 F riar B ernard de B esse w as born in A cquitaine and served m an y years as secretary
and traveling com panion to S. B onaventure. He spent his later years as guardian o f the Fran­
ciscan friary in Cahors. It was there that he died som etim e betw een 1300 and 1304.
248 C f J e a n D e D ieu, B ern a rd de B esse, in D ictionnaire de sp iritualite ascetique e t m ys­
tique, doctrine e t histoire. Vol. 1, Paris, G. B eauchesne 1937, cols. 1504-1505.
249 T hus th e subtitle o f a n early Italian version; see: S. B o n a v e n tu r e , Specchio di d isci­
p lin a d el serafico dottore S. B ona ven tu ra p e r l ’am aestram ento de nouitij, e d ’ogni altra p e r ­
sona spirituale che desidera im parare perfetti costum i religiosi. Rom a, M ascardi ad istanza di
F. G iuliani al G riffo 1638 (frontispiece).

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Reconstructing Don Albera’s Reading List 255
designed for formation communities. In the prologue, the editors explain that,
though it was clear that the “Mirror of Discipline” was not written by
Bonaventure, so many readers were asking for copies in a workable format,
and tradition had long associated it with the Seraphic Doctor, it seemed op­
portune to include it in a book destined for daily rather than scholarly use in
houses of formation251. It is possible that D. Albera made use of this edition
when citing Latin dictums from the Speculum disciplinae during his instruc­
tions to directors252.
9. Treatises and Conferences on Priesthood
Records show that D. Albera continued to preach retreats, reflection
days and prepared conferences to seminarians and ordinands throughout his
years as Spiritual Director General. The topic of priesthood thus remained
central to his preaching ministry. At the same time, D. Albera found shifts in
his own ministry that made it imperative that he continue to reflect on priestly
ministry as part of his own vocational journey. D. Albera made his meditation
from books designed for clergy; he studied guidelines for confessors as well
as manuals for seminarians throughout these years.
9.1. Priestly Renewal
In 1893 and again in 1895, D. Albera dedicated several months to
reading the retreat meditations and instructions for priests preached by
250 [ B e r n a r d d e B esse], Speculum D isciplinae, in O pera om nia Sancti B onaventurae.
E dita studio et cura a PP. C ollegii S. B onaventurae ad plurim os condices m ss. em endata. A nec-
dotis aucta prolegom enis scholiis notisque illustrata, Quaracchi, Typ. Coll. S. Bonaventurae
1898, vol. 8, p. 583-622.
251 Fedele d i F a n n a , and Ignatius J e ile r , P refatio, in S electa p ro instruendis fra trib u s
ord. min. scripta S. B onaventurae una cum libello Speculum disciplinae. e d ita a PP. C ollegii S.
Bonaventurae, Quaracchi, Typ. C ollegii S. Bonaventurae 1898, pp. v-vi. Speculum Disciplinae
is found on pp. 285-418.
252 C f A S C B 0480139, pp. 45-46; B e r n a r d d e B esse, Speculum D isciplinae, in Selecta
p ro instruendis fra trib u s ord. min. scripta S. Bonaventurae, p. 312. The O FM published an
Italian v e rsio n alo n g sid e th e L atin text. T his h e lp e d re n ew th e tra c t’s popularity, including
am ong Salesians. O ne o f D. A lb e ra ’s closest associates, D. G iulio B arberis q u o ted abundantly
from Speculum D isciplinae in his handbook for novices. C f Specchio della disciplina.
Istruzione e regola d e ’novizi, di S. B onaventura. Q uaracchi, Tip. del Collegio di S. B onaven­
tura 1898; Giulio B a rb e ris, Il vade mecum dei giovani salesiani. Am m aestram enti consigli ed
esem pi esposti agli ascritti ed agli studenti della P ia Società di S. Francesco di Sales. 2nd ed.,
S. B enigno Canavese, Scuola Tipografica Salesiana 1906, vol. 2, pp. 411-422, 431-436.

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256 Joseph Boenzi
Turin’s own Giuseppe Cafasso253. These conferences, dictated in the 1850s,
were first published in 1892 and 1893. In the sense that his preaching had just
been published, this was fresh material when D. Albera picked up his re-
treats254. Reading these sources would have given D. Albera a sense of con­
nection with his Salesian origins, for he was aware of Don Bosco’s own at­
tachment to D. Cafasso, his director and mentor255. The saintly moralist
would also have put D. Albera in contact with the most significant currents of
apostolic spirituality in Catholic Turin, for besides Don Bosco, other great
members of Turinese clergy received their formation at the hands of D.
Cafasso - figures such as Canons Luigi Nasi, Giovanni Battista Giordano,
Bishop Giovanni Bertagna (1828-1905), and the “theologian” Leonardo
Murialdo (1828-1900). D. Cafasso’s legacy was continued by his nephew and
editor, Canon Giuseppe Allamano (1851-1926), whom D. Albera knew and
admired. Thus, D. Cafasso’s texts held special, personal significance for D.
Albera, as a priest of Turin and a son of Don Bosco, and D. Cafasso’s world
view would certainly impact or confirm D. Albera’s own understanding.
D. Cafasso’s retreat meditations followed the Ignatian categories of the
Last Things and the call to conversion, in the tradition of the classic retreat
masters. These themes took on added weight when addressed to priests, how­
ever. D. Albera modeled some of his own talks on D. Cafasso’s instructions,
as when in 1909 he spoke to Salesians ordinands about “delicacy of con­
253 S. Jo sep h C afasso (1811-1860), a n ativ e o f C astelnuovo d ’A sti, w a s T u rin ’s great
spiritual guide and form ator o f the clergy. In spite o f a very fragile constitution, D. Cafasso
was noted as a hard w orker and a cheerful, approachable person from his youth. He was among
the first to attend the regional sem inary in Chieri. He was ordained in 1833, after w hich he en­
tered T u rin ’s C onvitto E cclesiastico, located at the ch u rch o f S. F rancesco d ’A ssisi. A t the end
o f his two year pastoral course, the rector and founder o f the Convitto Ecclesiastico, Theolo­
gian Luigi Guala, invited him to jo in the staff. He began as an assistant lecturer, and soon took
over the classes in m oral theology. He eventually succeeded D. Guala as rector. A dedicated in­
structor, fervent preacher, able confessor and guide, D. Cafasso becam e m entor and friend of
T u rin ’s y oung clergy a n d an advocate on b e h a lf o f P ie d m o n t’s p o o r a n d im prisoned. Pius XI,
who beatified D. Cafasso in 1925, called him the “pearl o f the Italian clergy”, Pope Pius XII
canonized him on 22 June 1947.
254 G iu se p p e C a f a s s o , M e d ita zio n i p e r e sercizi sp iritu a li a l clero. T orino, C an o n ica
1892, 2 vols.; Id., Istruzioni p e r esercizi spirituali al clero. Torino, Canonica 1893; c f ASC
B0320101 (15, 17 Jul 1893, 18 Oct, 8 Dec 1895).
255 D. B osco alw ays a cknow ledged th at D. C afasso guided him spiritually a n d p ro fes­
sionally from before he entered the seminary, right through the first two decades o f his priest­
hood; c f G iovanni B osco, M em orie dell'O ratorio di S. Francesco di Sales. Introduzione, note
ed edizione critica di A ntonio D a Silva Ferreira, Rom a, LAS 1991, pp. 105, 108, 109, 119,
127-128; G iovanni B osco, Biografia del sacerdote G iuseppe Caffasso esposta in due ragiona­
m enti fu nebri. Torino, Tip. G. B. Paravia 1860, pp. 3, 6-7.

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Reconstructing Don Albera’s Reading List 257
science”, and asked his retreatants to read D. Cafasso’s book for them­
selves256. In reading Giuseppe Cafasso’s biography, D. Albera was struck by
“his piety, his spirit of prayer”, and exclaimed, “What example!”257.
Biographies of noted 19th-century priests developed the same lines of
apostolic spirituality as the more serious meditations that were becoming in­
creasingly available, but took a popular and practical approach. Judging from
comments in his journal, D. Albera found certain priestly biographies re­
freshing. He strove to imitate the pastoral zeal of Bruno Lanteri258. He ad­
mired the florid style in which Cardinal Alfonso Capecelatro wrote the life of
Franciscan Lodovico da Casoria, a contemporary and acquaintance of Don
Bosco, but he was even more impressed by the holy friar’s virtues259. He rel­
ished the biography of the Curé of Ars260 as recounted by Turin’s Archbishop
256 C f A S C B 0480137, p. 132; G. C a f a s s o , Istruzioni, pp. 107-127.
257 A S C B 0 3 2 0 1 0 9 (5 Sep 1912). D . A lb e ra do es n o t id e n tify th e b io g ra p h y h e w as
reading, but the earliest biography o f S. Cafasso had long been part o f the Salesian collection
in V aldocco and h a d b e en one o f D. L em o y n e ’s sources w h en com piling M B [c f M B 2:191].
T his m ay w ell h ave b e en D. A lb e ra ’s choice for his reading in 1912: c f G iacom o C o lo m b e ro ,
Vita del Servo di D io D. G iuseppe Cafasso, con cenni storici su l C onvitto ecclesiastico di
Torino. Torino, C anonica 1895.
258 C f A S C B 0320106 (12 A p r 1905). Servant o f G o d Pio B runone L anteri (1759-1830)
had been active in form ation o f laity and clergy through the m ovem ent known as the “A m icizie
C attoliche” during the years o f the French im perial occupation o f northern Italy. He founded
the Oblates o f the Virgin Mary, and was instrum ental in establishing the Convitto Ecclesiastico
in Turin w here Saints Joseph Cafasso, John Bosco, Leonard M urialdo and m any other zealous
Turinese priests received their pastoral training.
259 A lfo n so C a p e c e l a t r o , L a vita d e l p . L o d o v ic o d a C a so ria , in O pere di A lfo n so
Capecelatro, A rcivescovo di Capua e C ardinale di S.ta Chiesa. Vol. 16, Rom a, D esclée-
Lefebvre 1893, 772 pp.; c f ASC B0320105 (29 Oct 1899). A lfonso Capecelatro (1824-1912)
was a priest o f the O ratory in Naples, whose leadership m ade the O ratory a center o f spiritu­
ality and scholarship. Fr. C apecelatro w as a popular preacher and a prolific writer. H e pub­
lished num erous literary, exegetical, historical, apologetical and biographical works. Pope Leo
X III appointed him archbishop o f Capua in 1880, and elevated him to the college o f cardinals
in 1886. The subject o f this biography, N aples’ beloved Fra Lodovico, w as born in Casoria
(province o f Naples) Arcangelo Palmentieri (1811-1885) entered the Franciscans in 1832, and
it w as then that he received the nam e Lodovico. He worked w ith the destitute and, attracting
help from m any fervent people, m obilized T hird O rder Franciscans into apostolic action
groups. He founded two religious comm unities: the Franciscan Brothers o f Charity and the
Franciscan Sisters o f St. Elizabeth. He corresponded w ith D. Bosco before and after the two
m et in 1880. Lodovico o f Casoria w as beatified by John Paul II on 18 A pril 1993.
260 C f A S C B 0 3 2 0 1 0 6 (17 M a r 1905). D . A lb e ra b ib lio g ra p h ic in d ic a tio n s h e re are
m eager. H e cites A lfred M o n n in , E sp rit du curé d ’A r s M . Vianney dans se s catéchism es, ses
hom elies et sa conversation. 8th ed., Paris, Ch. D ouniol et C.e 1875. Jean-M arie V ianney
(1786-1859) becam e curate o f A rs in 1818. A m an o f utter simplicity, Fr. Jean V ianney w as es­
pecially effective as a confessor and spiritual guide. His personal holiness and pastoral zeal
w on m any people back to Catholic practice. He w as canonized by Pius X I in 1925.

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258 Joseph Boenzi
Lorenzo Gastaldi261, and transcribed some striking images from the writings of
the English Cardinal Henry Edward Manning262, particularly from the prelate’s
best known work, Eternal Priesthood, which he read in translation263.
From Canon Henri Dubois of Coutances, D. Albera outlines key con­
cepts regarding priestly zeal264. And who better than a venerable Sulpician in
the guise of Louis Branchereau to tap for meditations on priestly spirituality
and discipleship? D. Albera makes no comment on Fr. Branchereau’s books,
but it seems that he returned to these volumes quite often during the mid-
1890s265.
Another Sulpician that captured D. Albera’s attention was André
Hamon, often called “the curate of St. Sulpice”266. Abbé Hamon offered med­
itation material that concentrated on spiritual life from the perspective of
priesthood and religious life, and D. Albera was so impressed by the Sulpi-
261 C f A S C B 0480126, pp. 5-11. See: L orenzo G a s t a ld i , C enni storici sulla vita d el sa c ­
erdote G iovanni M a ria Vianney, p a ro c o d ’A rs. T orino, Tip. d e ll’O rat. di S. Franc. de Sales
1863, 192 pp. Lorenzo G astaldi (1815-1883) had been a close friend o f D. Bosco before be­
coming Archbishop o f Turin in 1871. Disagreem ent over ecclesiological principles and matters
o f jurisdiction brought about a painful estrangement. See: Arthur L enti, Don Bosco, H is Pope
and H is Bishop: The Trials o f a Founder. Roma, LAS 2006, pp. 115-117, 118-122, 125-147,
149-237; Id., D on B osco H istory and Spirit; volum e 6: E xpansion o f the Salesian Work in the
N ew World and E cclesiological Confrontation at H om e. Edited by Aldo Giraudo. Rom a, LAS
2009, pp. 276-374.
262 H en ry E dw ard C ardinal M anning (1808-1892) w as e d u cated at H arrow a n d B aliol
College, Oxford, and ordained in the A nglican Church. He entered the Rom an Church in 1851,
and w as ordained to the priesthood shortly afterwards. In 1865, Pius IX appointed him arch­
bishop o f W estminster.
263 C f A S C B 0 4 8 0 1 2 6 , pp. 1-2. See: H e n ry E d w a rd M a n n in g , L ’ete rn o sacerdozio.
R om a, F. P ustet 1884.
264 H enri-M arie D ubois, P ratica dello zelo ecclesiastico, ossia m ezzi p e r rendere il m ini­
stero sacerdotale onorevole e fruttuos. Torino, G. M arietti 1864; c f ASC B0480126, p. 23.
H enri-M arie Dubois (1801-1859) served as a missionary, then as a parish priest, and eventually
becam e superior o f the m ajor seminary in Coutances.
265 L ouis B r a n c h e r e a u , M éd ita tio n s à l ’usage des élèves des g ra n d s sém inaires e t des
pretres. Paris, Vic & A m at 1891, 3 vols.; c f A SC B0320101 (4 Jan 1895). Fr. Louis
Branchereau (1819-1913), Sulpician, taught philosophy at sem inary in Clérm ont before di­
recting sem inaries in N antes and Orléans. He brought his scholarship and experience to his
m inistry o f form ation o f French clergy. H e w as often called to preach retreats and recollection
days for priests and seminarians; the m editations he prepared for these occasions were col­
lected for publication.
266 A n d ré -Je an -M arie H am on, SS (1 7 9 5 -1 8 7 4 ) b e ca m e p a rish p rie st at St. S ulp ice in
Paris in 1851, after 31 years as pro fesso r o f system atic a n d m o ral theology. H is pastoral zeal
and love for the poor becam e a byw ord throughout Paris, and he drew from his theological
background to offer adult classes for laity and clergy alike. “The curate o f St. Sulpice” refused
several nom inations to the episcopacy. Instead, he expanded his parish outreach by preaching
retreats and through num erous publications in spirituality for clergy, religious and laity. Abbé
H am on died in Paris at the age o f 79.

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Reconstructing Don Albera 's Reading List 259
cian’s meditations that he recommended them as a text for common medita­
tion to all the Salesian directors in a circular letter written for January
1899267. Meanwhile, he himself took to reading Canon Planus, a diocesan
priest from Paris whose retreats for priests were just being published during
the 1890s. These provided D. Albera with a mine of ideas for his own min­
istry to priests and young confreres in formation throughout the coming
decade268.
9.2. Priestly Mission
D. Albera pursued the topic of apostolic spirituality through a prolonged
study of Cardinal James Gibbons’ book on the priesthood entitled Ambas­
sador o f Christ. This was a best seller in America and across the English­
speaking Catholic world. D. Albera first refers to this text in 1905, and re­
turns to it in subsequent years when preparing retreats for priests and major
seminarians269. Among the many topics he explored, he stressed the following
as essential considerations for priests: the marks of a divine vocation, truth
and sincerity of character, self-respect and human respect, hindrances to
charity, the spirit of poverty, sacerdotal chastity, humility, learning and a stu­
dious life, persevering labor, the key to knowledge, sources of discourage­
ment in the pursuit of knowledge, study of Holy Scripture and Patristics, the
preparation of sermons and extemporaneous preaching270.
While preparing conferences on the priesthood for ordinands and direc­
tors alike, D. Albera often turned to published series of retreats for priests and
seminarians. He found the conferences of the Canadian preacher René Gen-
dron useful for educators271, and drew from Canon Léopold Beaudenom’s
267 C f A S C B 0320105 (14 Jan 1899); B 0320106 (26 D ec 1903, 23 Jan 1905); see also:
A S C B 0330310, D a lle circolari m ensili, outline notes b y D om enico G arneri, m s aut., p. 2.
268 L ouis P lanus p u b lish ed a trilo g y o f m ed itatio n s o n th e p riesth o o d th a t in clu d e d 2
com plete retreats and 1 volum e o f conferences called: Louis P la n u s , L e pretre. Paris, C.
P oussielgue 1898-1899, w h ic h becam e one o f D. A lb e ra ’s staples w h e n p reparing conferences
for ordinands; c f A S C B 0320105 (4, 8, 21 Jan, 15 D ec 1899); B 0320106 (24 A pr, 12 M ay
1905); B 0320107 (20 Ju n 1908); B 0320108 (27 Feb, 2, 12, 18, 25 M ar, 31 A u g 1909). See also
topical notes in ASC B0480134 and B0480135.
269 A S C B 0320108 (1909).
270 C f Jam es G ib b o n s, The a m b a ssa d o r o f C hrist. B altim ore, Jo h n M u rp h y C om pany
1896; A SC B0320106, 12 M ay 1905; B 0480137, pp. 93-94.
271 R ené G e n d ro n , R etra ites de sém inaires, in Œ uvres oratoirs de M . l'a b b é Gendron.
E dited by Joseph Turmel, Paris, G. Beauchesne 1906; A SC B0320106 (5, 22 Dec 1906). Abbé
René Gendron, a Canadian preacher and ascetical writer, was active at the end o f the nine­
teenth century.

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260 Joseph Boenzi
manual for confessors as a way of grounding his instructions to ordinands’ in
the practical demands of ministry272. For D. Albera, however, the minister
himself must grow in holiness, and he found Beaudenom’s Dalla tiepidezza
alfervore helpful for his meditation as well as instructive for others273.
Another retreat master that D. Albera studied for ideas on the priesthood
was Jean-Baptiste Caussette274. Fr. Caussette composed a two volume direc­
tory for priests, Manrèze du prétre215, which presented the figure of the priest
as a key player in the revitalization of the world. Renewal, wrote Fr. Caus-
sette, begins with the Church but must extend to civil society. It is social, po­
litical, and spiritual. For the believer and especially for the zealous priest, so­
cial virtues are the flower, the apex of charity276.
While preparing for the ordinands’ retreats o f 1897 and 1909, D. Albera
picked up a book by Jean-Baptiste Berthier277 “on the priesthood”278. This
volume, like several of Fr. Berthier’s other books, is a collection of stories
designed for use by those who would preach missions, catechetical instruc­
tions, sermons on the sacraments, Church doctrine, and similar topics279. In
Le sacerdoce, Fr. Berthier covers the main themes of priesthood through a se­
ries of anecdotes, stories and examples. By and large, his examples came
from the lives of the saints, from the writings of the masters of the French
272 [L éopold B e au d e n o m ], P ra tica p rogressiva della confessione e d ella direzione sp iri­
tuale secondo il m etodo di S. Ignazio di L o yo la e lo spirito di S. F ra n cesco di Sales. 2 d ed., P a­
rigi, P. L ethelleux 1899, 2 vols.; c f A S C B 0320108 (3 Ju n 1909). E d u cato r a n d “d irector o f
souls”, Canon Léopold Beaudenom (1840-1916) was not an original theologian, but one who
attempted to m ake the rich spiritual tradition o f the Church accessible to the faithful, both lay
and religious.
273 C f A S C B 0320108 (8, 13, 28 Feb, 6 Apr, 14 Jul 1909); [B eau d en o m ], P ra tica p r o ­
gressiva della confessione e della direzione spirituale. Vol. 1: D alla tiepidezza al fervore. 2d
ed., Parigi, P. L ethelleux, 1899.
274 U ltram ontane in his ecclesiology, Pére Jean-B aptiste C aussette (1819-1880) w as one
o f the m ost eloquent preachers o f m id-19-century France. H e was a priest o f the Society o f the
H oly Cross, and later served as vicar general o f the archdiocese o f Toulouse.
275 Jean-B aptiste C a u s s e t te , M a n rè ze du p rétre. 5th ed., Paris, L ibraire V ictor Palm é
1890, 2 vols. W e find num erous references in D. A lb e ra ’s notes: c f A S C B 0480134, address-
b o o k entries “B, C, P, M , S” ,
276 C f J-B. C a u s s e t te , M a n rè ze du P rétre, vol. 2, pp. 460-461; A S C B 0480134, address-
book entries “S”,
277 Jean-B aptiste B erthier (1840-1908) w as a p o p u lar p re ac h er and w riter. H e founded
the M issionaries o f the H oly Family, a congregation w hose purpose is to prom ote m issionary
vocations.
278 Jean-B aptiste B e r th i e r , L a sacerdoce, son excellence, ses obligations, ses droits, ses
privilèges. Paris, Delhom m e et Briguet 1898.
279 See, e.g., Jean-B aptiste B e r th i e r , P aroles e t traits h istoriques l e s p lu s rem arquables.
New, enl. ed., Paris, H aton 1898; Id., L e prétre dans le m inistère de la prédication, ou direc-
toire du prédicateur en chaire et au saint tribunal et recueil de serm ons. Paris, Haton 1900.

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Reconstructing Don Albera’s Reading List 261
School280, and from French history. He wrote for popular consumption and
made no attempt to identify his sources. Still, he aimed to offer a “seriously
useful” instrument to preachers and seminarians alike281.
Throughout his tenure, D. Albera remained concerned about the forma­
tion of candidates for the priesthood. He looked for material that would help
him to highlight the spiritual and human values appropriate to those in min­
istry. The writings of French seminary rector Auguste Texier fit into this cate­
gory. Fr. Texier282 published collected essays that imitated evening confer­
ences that he once was in the habit of giving to the minor seminarians of
Mortmorillon. This is the literary device he uses, for he really directs his col­
loquial but systematic essays to major seminarians. D. Albera found his first
book, La piété chez les jeunes, quite useful for Salesian clerics in philos-
ophy283. He was so enthusiastic, as a matter of fact, that he invested in Fr.
Texier’s second book, La charitè chez lesjeunes. He described this volume as
“very good”, and exclaimed, “What I learn in this reading!”284.
His interest in providing a solid groundwork for young Salesians in for­
mation prompted him to study Cardinal Desiré Mercier’s conferences to the
seminarians of the archdiocese of Malines, collected in a volume entitled
simply A mes séminaristes285.
An important pontifical document issued August 1908 influenced D. Al­
bera’s reflection. To mark his Golden Anniversary of priestly ordination, Pope
280 T he “F ren ch School” refers to a group o f spiritual m asters active in F rance during the
seventeenth century. The personality that gave rise to this m ovem ent w as Cardinal Pierre de
Bérulle (1575-1629); his m ain concern was the sanctification o f priest through a Christocentric
and incarnational asceticism . For a description o f the m ovem ent and a sam ple o f the m ost in­
fluential w ritings by its leading figures, see: W illiam M . T hom pson, A n introduction to the
French School, in Bérulle and the French School. Selected writings. M ahwah, Paulist Press
1989, 3-101.
281 C f J-B. B e r th i e r , L a sacerdoce, p. 847.
282 A uguste T exier w as a p riest o f the diocese o f Poitiers. H e taught in the m in o r and
m ajor seminaries o f his diocese in the beginning o f the tw entieth century.
283 A u g u ste T e x ie r, L a p ié té ch ez les jeu n e s. C onférences. Paris, P. T équi 1904; c f A SC
B0320107 (7 A ug 1907).
284 A uguste T e x ie r, L a charitè ch ez les je u n e s. Paris, P. T équi 1907; c f A S C B 0320109
(13 Feb, 8 M ar 1910).
285 D esiré-Joseph M e r c ie r , A m es sém inaristes. B ruxelles, A lb ert D ew it 1908; c f A SC
B0320107 (25 A pr 1908). Desiré M ercier (1851-1926) w as a priest o f the diocese o f M alines
and professor o f philosophy at the U niversity o f Louvain. A n articulate scholar, he was one of
the first to im plem ent Pope Leo X III’s call to revive T hom istic philosophy. Pius X n a m e d him
archbishop o f M alines and prim ate o f B elgium in 1906, and gave him the red hat on 15 A pril
1907. During W orld W ar I he rem ained an outspoken critic o f the G erm an occupation and
cham pioned Belgium independence. A fter the war, Cardinal M ercier w orked for C hristian
unity.

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262 Joseph Boenzi
Pius X addressed a letter, Haerent animo, to diocesan and religious priests
throughout the world286. D. Rua sent copies of this apostolic exhortation to
every Salesian priest287. With a sense of duty and commitment, D. Albera
prayerfully read the document and drew material from it for the ordinands’re­
treat that he preached the following summer288.
9.3. Practical Resources: Mixing Work and Research
Practical responsibilities dictated Paolo A lbera’s choice in pastoral
reading. For instance, in May 1910, he was asked to preview a book of retreat
instructions for clergy by the Salesian priest Albino Carmagnola289. He began
to read the galley proofs on 18 May 1910, and allowed the “nihil obstat” on
20 May 1910290. During this same period of time, D. Carmagnola had come
to Valdocco to preach the novena for the feast of Mary Help of Christians in
the church of Maria Ausiliatrice at Valdocco. D. Albera was impressed by D.
Carmagnola’s preaching and by his book. As his journal entries indicate, D.
Albera transformed his reviewer’s task into a spiritual exercise. He described
this book, not in academic terms, but as something he found helpful for his
own spiritual life. “I continue to read the book of D. Carmagnola with enthu­
siasm. It is very useful for me”, he wrote, and concluded: “I hope that it will
be read by numerous priests who desire to do some good to the souls”291.
10. Biblical Resources
As the years went by, D. Albera made greater use of the Bible for his
own spiritual and apostolic reflection. He noted significant scriptural pas­
sages in his spiritual journal and drew Scripture into his conferences and in­
structions. References in his journal occur at a moderate ratio during the
1890s, but nearly double during the next decade292.
286 P iu s X , H a eren t A nim o, in “A c ta S anctae S edis” 41 (1908) 9, 555-577.
287 R u a , L ettere C ircolari, p. 406.
288 C f A S C B 0320108 (24 Jan, 28 Jul 1909).
289 A lbino C arm agnola, SD B (1860-1927) w as a gifted preacher; h e trav eled throughout
Italy conducting retreats and missions. M ost o f his published works reproduce his sermons and
conferences.
290 C f A lb in o C a r m a g n o l a , Istru z io n i p e r g li e sercizi sp iritu a li a l clero se c o n d o la
m ente di P io X . Torino, SAID “B uona Stampa” 1910, p. 327.
291 A S C B 0320109 (19 M ay 1910); c f entries fo r 16, 18 M ay 1910.
292 D. A lb era cited th e Scriptures 24 tim es in jo u rn a l entries betw een 1893 and 1899, 40
tim es betw een 1904 and 1910.

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Reconstructing Don Albera’s Reading List 263
We know from his spiritual journal that D. Albera had made a personal
resolution to read the Scriptures daily. He wrote this resolution after reading
Cardinal Gibbons: “I read with relish the Ambassador o f Christ. I learn al­
ways better that I have not the zeal which becomes to the priest. I promise to
read every day some pages of the Holy Scriptures”293.
D. Albera demonstrated a rich knowledge of Scripture before this pe­
riod, it is true294, but his 1905 reflections point to the Scripture as a school for
zeal, a training ground for priestly spirituality, a guide to developing an as­
cetic lifestyle295. No doubt he found Cardinal Gibbons’ arguments persuasive:
The Bible is the only book o f study that is absolutely indispensable to a priest,
and hence it is appropriately called by St. Ambrose, “Liber sacerdotalis". He
might be familiar with the whole range of ancient and modern literature, and yet
his sermons would be lamentably cold and defective, if he happened to be ill-in­
structed in the Sacred Volume. On the other hand, if he is well versed in the Holy
Scriptures, though a comparative stranger to human science, he will preach with
edification and profit. The clergyman that draws his inspiration from the Sacred
Text, is easily recognized by the sweet unction that flows from his lips296.
Reading the Sacred Scriptures was a concrete way of imitating Christ,
Cardinal Gibbons went on to affirm: “The Bible is the only book that our
Saviour is known ever to have read or quoted in the whole course of his
public ministry. He makes no allusion whatever to the classic literature of
Athens or Rome that flourished in His day”297. Thus, Gibbons made Jesus’
own example the most persuasive element in his argument that priests be con­
versant with Scripture if they are to be effective ministers.
Reference to the example of “our Saviour” would be particularly
striking to D. Albera, a disciple of De imitatione Christi, and schooled by
Don Bosco, who presented Jesus not only as Redeemer and Savior, but also
as Divine Teacher and Exemplar. Don Bosco had formed young people to
recognize how Jesus not only spoke about, but modeled salvation in his own
behavior. This active Christ was the model for Don Bosco’s Salesians, and it
seems that Paolo Albera made this approach his own298.
293 A S C B 0320106 (12 M ay 1905).
294A lre ad y in the 1890s, D. A lb e ra w o u ld tak e the B ible in h a n d for his m editation o r for
personal spiritual reading; c f A S C B 0320102 (25 Sep, 25, 29 1896); B0320103 (5 D ec 1897).
295 C f A S C B 0320107 (20 Jun 1907).
296 Jam es G ibbons, The a m bassador o f Christ. B altim ore, John M urphy C om pany 1896,
pp. 226-227.
297 J. G ib b o n s, The a m bassador o f Christ, p. 230.
298 F or a n h istorical presentation o f D. B o sc o ’s understanding o f Jesus as “ M odel” , see:
Pietro S t e l l a , D on B osco nella storia della religiosità cattolica. Vol. 2: M entalità religiosa e
spiritualità. Rom a, LAS 1981, pp. 110-113.

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264 Joseph Boenzi
There was yet another reason for D. Albera to value a personal study of
the Scriptures. Prayer allows the creature to lift mind and heart to God, but
the Sacred Scriptures show us a God who opens his heart and mind to his
creatures. This concept was expressed by Fr. Jean-Baptiste Caussette in a pas­
sage that D. Albera transcribed into his own notes:
Before everything else, a spirit that has devoured the book o f Sacred Scripture
will never go without good pasture. Yesterday I encouraged you to pray, and
prayer is our speaking to God. In the Scripture, it is God who speaks to us.
Now, nothing is more worthy o f veneration, says a certain Father o f the Church,
than an intellect that through the assiduous reading o f the two Testaments is
transformed into a library of Christ: “The heart of whoever reads assiduously
becomes a library o f Christ”. When I see a priest who nourishes himself on God
through the Gospels, and feeds on God in the Eucharist, divinized in his spirit,
divinized in his soul, I venerate in him the ideal o f intellectual greatness in the
context o f moral greatness299.
The effects of early Catholic biblical scholarship had made an impact on
Paolo Albera’s retreat ministry. While he prepared his 1910 retreat, he seri­
ously consulted the writings of his contemporary, Louis Claude Fillion, a
French Scripture scholar and consultor of the Pontifical Biblical Commis­
sion300. D. Albera used Fr. Fillion’s commentary on the Gospel of Matthew to
penetrate the deeper meaning of certain Scripture passages. One example is
that he turned to Fillion as a resource when explaining how Christians must
“learn of Jesus, meek and humble of heart”301.
The young Paolo Albera would comb the Bible and baroque histories
akin the Annales ecclesiatici of Cardinal Baronio for interesting anecdotes -
299 J-B . C a u s s e t te , M anrèze du pretre, vol. 1, pp. 188-189: “A près tout, u n esprit qui a
le livre des É critures à d évorer n ’est pas sans pàture. Je vous recom m andais, hier, la prière,
nous parlons à D ieu; dans l ’É criture, c ’est D ieu qui nous parle. Or, rien de plus vénérable, dit
u n Père, q u ’une in telligence convertie p a r la lecture assidue des deux T estam ents en u n e biblio-
thèque du Christ: Qui lectione assidua, pectus suum fe c it bibliothecam Christi (S. Greg. Past.);
et quand j e vois u n p retre n ourri de D ieu p a r l ’É vangile, n ourri de D ieu p a r l ’E ucharistie, di-
v in isé dans son esprit, d iv in isé dans son àm e, je v é n ère e n lu i l ’idéal de la g ran d eu r intel-
lectuelle dans la grandeur m orale”.
300 F ren ch exegete a n d a uthor L ouis-C laude F illio n (1843-1927) jo in e d the Sulpicians
after his ordination in 1867. From 1871 to 1903, he taught Sacred Scripture in Rheim s, Lyons
and at the Institut C atholique o f Paris. In 1903, Fr. Fillion w as invited to R om e to serve as a
consultant on the new ly-form ed Pontifical Biblical Commission. He rem ained at this post for
three years, then retired to the Sulpician sem inary in Issy, w here he devoted h im self to writing.
301 L o u is C la u d e F i l l i o n , L a S a in te B ib le . É v a n g ile se lo n S. M a tth ie u . P a ris, P.
L ethielleux 1925, pp. 233-234, note o n M t 11, 29; c f B 0480130, enclosed U, pp. 2-3; A l b e r a ,
Lettere circolari, p. 286.

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Reconstructing Don Albera’s Reading List 265
stories with a moral302. By the turn of the twentieth century, he mulled over
the Sacred Scriptures as inspired and inspiring Word of God. And while he re­
turned to favorite passages in his preaching, his personal reflections show a
greater variety. Of 64 scriptural references in his journal, only six passages
are ever repeated in all the years he kept his journal. D. Albera recognized the
hand of God who “exaltavit humiles” when reflecting on the lives of Don
Bosco and D. Rua303. Overwhelmed by the demands of his ministry, but re­
solving not to let himself be shaken by criticism, he repeated with his name­
sake Saint Paul that God alone was his judge: “Qui autem iudicat me,
Dominus est”304. When he needed to drum up courage to confront his suffer­
ings and fears, D. Albera recalled the words of the Sermon on the Mount to
take each day one at a time without worrying about the future, for “sufficit
diei malitia sua”. He cited this passage twice in the same week when con­
fronted by an increasingly painful stomach disorder305. As his health deterio­
rated, he sighed with the psalmist, “In te, Domine, speravi, non confundar in
aeternum”306, and on the vigil of a painful stomach operation in 1905, he
prayed, “Quando veniam et apparebo ante faciem Dei?” D. Albera modified
the verse to make it a prayer when thinking of his deceased brother and sister:
“My God, quando veniam? quando apparebo ante faciem tuam?”307. When D.
Albera feared he was stalling in his spiritual life, he exclaimed with the apos­
tles, “Domine, salva nos: perimus!” - a prayer he repeated for the victims of
the 1908 Messina earthquake, particularly his Salesian brothers308.
302 C esare B aronio (1538-1607) receiv ed spiritual direction from S. Philip N e ri as a teen;
after ordination he e ntered S. P h ilip ’s O ratory. In addition to a v e ry active life as p re ac h er and
administrator, he found tim e to teach and gather m aterials for a universal Church history. He
served as Philip N e ri’s v ica r a n d successor until C lem ent V III n am ed him cardinal in 1596. A t
the tim e o f his death, the cardinal com pleted 12 “in-folio” tom es o f his A nnales E cclesiastici;
but had only reached the eleventh century. The Capuchin A ntonio Pagi annotated and com ­
pleted the chronicle up to the seventeenth century (Cesare B aronio, Annales Ecclesiastici, una
cum critica historico-chronologica P A n to n ii P agii. L ucae, L eonardi V enturini 1738-1746, 19
tom es). D . A lb era refers to B a ro n io ’s com m ents o n th e m in istry o f Saints Paul a n d Barnabas,
w h ich w ere featured in tom e 1. H ow ever, given the a n tiquated tex t found in w hat can be d e ­
scribed as bulky tomes, it seems reasonable to guess that D. A lbera quoted Baronio from sec­
ondary sources.
303 Lc 1, 52, in A S C B 0320104 (18 Sep 1898); B 0320109 (8 A p r 1910).
304 1C or 4, 4 , in A S C B 0320105 (7 Feb 1899); B 0320107 (9 Jul 1907).
305 M t 6, 34, in A S C B 0320106 (24, 28 M ar 1905).
306 Sal 31, 2, in A S C B 0320106 (27 M ay, 25 A u g 1905).
307 Sal 42, 2, in A S C B 0320106 (25 A u g 1905); B 0320108 (19 Jul 1909).
308 M t 8, 25, in A S C B 0320106 (31 Ju l 1904); B 0320108 (3 Jan 1909).

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266 Joseph Boenzi
11. Salesianity
11.1. Francis de Sales
D. Albera’s early retreat conferences contain many anecdotes from the
life of Francis de Sales. Most were culled from the celebrated spiritual biog­
raphy, L ’esprit du bienheureux Frangois de Sales, by Jean-Pierre Camus309. It
is not clear whether D. Albera made use of an Italian edition or worked from
notes he had begun to develop during his stay in France. No matter: he deter­
mined he would offer his confreres solid, Salesian content, portraying Francis
de Sales not simply as patron, but as the model for all Salesian apostles and
religious310.
In his own preaching, D. Albera also quoted from the conferences, cor­
respondence and testimony of Saint Jane Frances de Chantal311. She was the
faithful interpreter of Francis de Sales’ spirit, and continued to apply his in­
sights into the changing circumstances of daily life. D. Albera presents
Mother de Chantal as one who mastered the Salesian spirit and mentored
others in the same312.
D. Albera studied a number of his contemporaries who popularized the
309 T he P aris-born B urgundian Jean-P ierre C am us (1584-1652) w as ap pointed B ishop o f
Belley by King Henry IV o f France, and was ordained bishop by Francis de Sales on 30 Aug
1609. His diocese bordered that o f Geneva, and he becam e close friends w ith the saint, w hom
he considered his spiritual master. In 1629 he resigned his see, and eventually m oved back to
Paris where he becam e chaplain at the Hospital o f the Incurables. He wrote over 200 books, of
w h ich L ’E sp rit du B ienheureux F rangois de Sales is th e best know n.
310 C f A S C B 0480112, pp. 101, 102, 106; B 0400113, pp. 57, 59.
311 J e a n n e -F ra n 9o ise (Ja n e) F ré m y o t, b o rn 23 Ja n u a ry 1572, C h risto p h e II, B a ro n
Rabutin de Chantal m arried on 28 Decem ber 1592. Theirs was a happy and fruitful marriage,
b u t C h risto fp h e ’s death in 1601 left Jane w ith fo u r y o ung children. She m et F rancis de Sales in
1604 and becam e his spiritual directee; it was through their spiritual dialogue that Francis de
Sales w as able to articulate w hat has come to be know n as the Salesian spirit. Together they
founded the O rder o f the Visitation in 1610. M other de Chantal survived Francis de Sales by
19 years, during w hich tim e she continued his legacy, articulating and developing m any as­
p ects o f S alesian spirituality. She died on 13 D ecem ber 1641, and w as cano n ized o n 21 A ugust
1767 b y C lem ent X III. F or som e insight into Jane de C h a n ta l’s c o ntribution to th e Salesian
spirit, see: Elizabeth Stopp, M adam e de Chantal, Portrait o f a Saint. 2nd ed. Stella Niagara,
Desales Resource Center, 2006, pp. 205-230; Joseph Boenzi, Saint Francis de Sales, Life and
Spirit. Stella Niagara, Desales Resource Center, 2013, pp. 131-138.
312 It is not cle ar w h ic h editions D . A lb e ra consulted. M u ch o f w hat h e cites can b e found
in M other de C h a n ta l’s epistolary and transcriptions o f the depositions she m ade for F rancis de
S ales’ beatification. This m aterial is available in the m odern A m erican translation: S. Jeanne-
Françoise d e C h a n ta l, Saint F rancis de Sales. A Testimony by St. Chantal. Hyattsville, Insti­
tute o f Salesian Studies 1967; cf ASC B0480112, pp. 80, 88, 98; B0480114, p. 39; B0480137,
p. 11; B 0480138, p. 8.

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Reconstructing Don Albera’s Reading List 267
spiritual tradition of Saint Francis de Sales, among whom were Cardinal Ali-
monda313, Abbé Hamon314, Bishop Hedley315 and Cardinal Gibbons316. He
meditated on tracts prepared by a Paris-based association called the “Société
des Pretres de Saint Francois de Sales”, taking particular interest in their col­
lection of reflections on the Eucharist, and on the figure of the Bishop of
Geneva as a model worth imitating317. A similar resource was a small paper­
back called Il cuore di S. Francesco di Sales, which contained 30 meditations
and other exercises designed for those who wanted to spend a month with
Saint Francis de Sales. D. Albera took up this booklet when already rector
major, though his busy schedule made it difficult for him to complete these
devotions as he would have liked318.
But Saint Francis de Sales was not simply the subject of meditation; he
was the spiritual master, the originator of the Salesian spirit, Doctor of the
Church who had much to teach about interior and apostolic life. D. Albera
therefore approached the saint’s own writings directly. The saint’s correspon­
dence became a tool for his own meditation. The English edition of the letters
of Francis de Sales became D. Albera’s mainstay during the January of 1905:
he prepared for the patron’s feast on 29 January, but was also passing through
a difficult period of personal uneasiness. He found that the upheaval in his
own heart contrasted with the gentle calmness of Saint Francis de Sales, as
his journal indicates:
313 Cardinal Alimonda frequently drew examples from Francis de Sales into his
preaching, and on the occasion of the saint being declared “Doctor of the Church”, he pub­
lished a panegyric: Gaetano Alimonda, S. Francesco di Sales. Panegirico. Genova, Tipografia
della Gioventù 1877.
314 The curé of St.-Sulpice wrote a life of the saint: André Jean Marie Hamon, Vie de
Saint Francois de Sales. Paris, Victor Lecoffre 1854, 2 vols. Francis de Sales is also one of the
featured saints in Abbé Hamon’s meditations; cf André Jean Marie Hamon, Meditations fo r all
the days o f the year, fo r the use o fpriests, religious and the faithful. 3nd ed., New York, Ben-
ziger Brothers 1894, vol. 1, pp. 443-448.
315 The Benedictine Bishop Hedley of Newport had a hand in publishing a popular li­
brary o f S. Francis de Sales’ works for the English speaking world. At his direction and with
his assistance, Canon Henry Benedict Mackey, OSB, translated a number of the saint’s works
from the Annecy Editions: C f Selections from Burns & Oates Catalogue o f Publications. No.
1, London, Burns & Oates 1898, pp. 13-14.
316 Cardinal Gibbons presented S. Francis de Sales as a model of apostolic depth; c f e.g.
Gibbons, The ambassador o f Christ, pp. 10, 45, 103, 124-125, 133, 283, 289, 292-293, 304­
305, 340-341.
317 Probation sacerdotal sur le culte de la Sainte Eucharistie. Paris, J. Mersch 1890; cf
ASC B0320103 (9 Nov 1897). Probation sur lim itation de Saint Francois de Sales. Paris, J.
Mersch 1890; cf B0320108 (31 Jan 1909). The “Société des Pretres de Saint F ra n c is de
Sales”, was founded by Henri Chaumont (1838-1896) in 1876.
318 C f ASC B0320109 (23 Jan 1911).

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268 Joseph Boenzi
15th [January 1905]. This day is very im profitable for me. The exercises o f piety
are not fervant. I feel that the pride is master o f m y heart. The reading o f the let­
ters o f S. Francis o f Sales does not suffice to m aster m y spirit. W hat a w eak­
ness!
Let everything be done for love, nothing for fear. Love obedience m ore than
you fear disobedience. - S. Francis de Sales.
A fter the storm God will send a calm.
16th [January 1905]. M y spirit is not very quiet. I am disturbed especially after
the Mass. nevertheless in the meeting o f Chapter I dont show m y discontent. I
read every day a few pages o f letters o f S. Francis de Sales. W hat a difference
betw een his spirit and m ine!319.
If he drew from Francis de Sales’ letters for spiritual instruction and de­
votional preparation, both before and after the patron’s feast320, D. Paolo also
consulted the saint’s letters in pastoral matters. He spent time with Francis’
letter to André Frémyot, brother of Baroness de Chantal and newly installed
archbishop of Bourges, on the role of the preacher. The letter is akin to a trea­
tise. The preacher must not just instruct, he must move the faithful to love
virtue and flee from vice. Good preaching, therefore, is the most crucial and
core ministry of a pastor, Francis de Sales explained at length to André
Frémyot. This was an opinion that was already dear to the heart of D. Albera
as retreat master and formation counselor321.
As he had done with Francis de Sales’ letters in 1905, D. Albera chose
the English version of the Treatise on the Love o f God for spiritual reading in
October 1909. He spent some time each day reading and reflecting on this
second Salesian classic322. However, at that late date it seems improbable that
we are looking at D. Albera’s first exposure to the Treatise on the Love o f
God. Earlier conference notes show great familiarity with the saint’s writings.
319 C f A S C B 0320106 (15-16 Jan 1905); F r a n c o is d e S a le s , A selection fr o m the S p iri­
tual Letters o f S. F rancis de Sales, bishop and prince o f Geneva. N ew ed., London, Rivingtons
1889, p. 52.
320 C f A S C B 0320106 (10, 29 Jan, 23 M ar 1905). D. A lb e ra ’s jo u rn a l show s traces from
St. Francis de Sales’ Spiritual Conferences, especially in the form o f m axim s that he applies to
him self. See: B 0320106 (7 A pr 1906).
321 T he letter to M sgr. A ndré F rém yot does not ap p ear in M rs. L e a r’s anthology, w h ic h is
the collection that D. A lbera quoted above. It is likely that D. A lbera found the Frém yot letter
in a pam phlet directed to priests as, for example: F ra n c e sc o di S ales, M etodo p e r ben predi­
care. L ettera a mons. A ndrea F rém oit. M ilano, Tip. S. G iuseppe 1898, 40 pp.; c f ASC
B0320106 (10 Jan 1905).
322 F r a n c o is d e S a le s , The Treatise on the L o v e o f God. T ranslated b y H enry B enedict
M ackey, L ondon, Burns & O ates 1884; c f A S C B0320108 (5 O ct 1909).

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Reconstructing Don Albera’s Reading List 269
It is likely that D. Albera read Francis de Sales’ principal works while still
provincial in France, if not earlier.
It is difficult to identify specific source material in D. Albera’s early re­
treat notes. We do, however, find repeated references to the writings and say­
ings of Saint Francis de Sales in conference notes prepared around 1893-1894
for Salesian confreres and novices. In the course of these retreat notes, D. Al­
bera cited the Directoire spirituel as the source for a saying from Saint Francis
de Sales. D. Albera mistakes this reference. The passage he quotes does not
come from the “Spiritual Directory”, which the saint patron had prepared as a
commentary for the Visitation rules. Instead, the passage he employs comes
from the “Spiritual Conferences” which are a collection of Francis de Sales’
monthly conferences with the first group of the Visitation nuns323.
D. Albera died well before the Annecy edition was complete. It is not
clear where he found his favorite passages. Any number of pocket-sized edi­
tions of the saint’s maxims had become plentiful in the years since Pius IX de­
clared him a doctor of the Church. Did D. Albera lift his favorite quotations
from one of these popular collections? Did he pull lines from secondary
sources? It is difficult to say. The point is this: his ample use of the thoughts
and sentiments of the Salesian patron demonstrate his interest in providing a
Salesian framework for the life and mission of the communities and confreres
he guided during his years as Spiritual Director General. Later, as Rector
Major, D. Albera would encourage his confreres to practice the virtues typical
of Francis de Sales. It is not enough to bear his name, he stressed in his cir­
cular letters, Salesians should imitate his “disinterested love” and attachment
to fulfilling his duty in the presence of God. The way to begin is to know his
teachings. In fact, those who do “Salesian work” should make “a more inti­
mate and deep study of his life and writings” the first step toward assimilating
his spirit324.
11.2. John Bosco
D. Albera had first-hand contact with Don Bosco’s thought. It was he,
after all, that collected the founder’s circular letters and prepared them for
323 C f F r a n c o is d e S a le s , L e s vrays E ntretien s Spirituels, in Πuvres de S a in t F rangois
de Sales. É dition C om plète, Tom e 6, A nnecy, J. N iérat 1895, p. 10; c f A S C B 0480112, p. 19.
The critical edition o f Francis de Sales’ works, know n as the “A nnecy editions”, published the
first volum e o f Francis de Sales letters in 1904, a decade after this retreat; the critical edition of
“Spiritual D irectory” was printed in 1930.
324 C f P. A l b e r a , L ettere Circolari, pp. 152, 238, 261-261, 292, 504-505.

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270 Joseph Boenzi
publication in 1896. He considered the founder’s letters as “a true Salesian
codex”, a sure guide to interpreting Salesian rules and traditions, and felt that
they should be read with the utmost respect and prayerful devotion325. We
have seen that, in addition to these circular letters, D. Albera made explicit
references to the Giovane provveduto326, and can only surmise that Paolo Al­
bera had read Don Bosco’s short writings as they appeared in the monthly
Letture Cattoliche.
When D. Giovanni Battista Lemoyne (1839-1916) began to publish Don
Bosco’s biographical memoirs in 1896, Paolo Albera, designated “censor of
books” for the Salesian Society, proof read each volume carefully as they
were prepared for print. He found Lemoyne’s accounts “very interesting”, re­
flecting how Don Bosco’s life was “very edifying: He was really a holy ser­
vant of God”327. Besides giving his professional “placet” in the form of a
“nihil obstat”, D. Albera relived his years with the unforgettable Don Bosco,
and confided to his journal: “All is edifying in this man! !!”328.
Reading and meditating on the life of his venerable founder seemed to
be a means for examining his own apostolic commitment329. D. Albera nour­
ished his Salesian identity by meditating on Giovanni Bonetti’s history of
Don Bosco and the Oratory. This work collected into one volume a series of
short episodes which Bonetti had published in the Bollettino Salesiano be­
tween January 1879 and August 1886330. The original version - Cinque lustri
di storia dell'Oratorio S. Francesco di Sales - appeared in 1892, shortly after
Bonetti’s death. It is reasonable to assume that D. Albera would have read
Bonetti’s account, both from the Bollettino Salesiano and when it appeared in
book form. The only reference he made to this work in his personal notes,
however, comes from his reading the English translation in 1908: Don
Bosco 's Early Apostolate331.
325 C f Paolo A l b e r a , A i direttori delle case salesiane, in L ettere circolari di D. B osco e
di D. R ua ed altri loro scritti ai Salesiani. Torino, Tipografia Salesiana 1896, pp. 4-5.
326 C f A S C B 0320109 (3 Jan 1910).
327 A S C B 0320107 (14 Jul 1907); see also 7 Jun 1907.
328 A S C B 0320108 (30 Jul 1909); c f 11 Jul 1909. D. A lb era p review ed each volum e o f
the M B as w ritten b y G. B. L em oyne, w ith the exception o f vol. 8. T he “nih il obstat” for these
volum es are dated as follow : M B 1: 1 M ay 1898; M B 2: 1 M arch 1901; M B 3: 19 A pril 1903;
M B 4: 9 O cto b er 1904; M B 5: 1 N o v em b er 1905; M B 6: 7 O ctober 1907; M B 7: 8 Septem ber
1909; M B 8: 12 M arch 1912 (granted b y D. G uilio B arberis); M B 9: 19 M arch 1917.
329 C f A S C B 0320108 (16 Jan 1909).
330 C f A ntonio d a S ilv a F e r r e i r a , Introduzione, in B o sc o , M em o rie dell'O ra to rio , p. 20.
331 G io v a n n i B o n e t t i , C in q u e lu stri d i sto r ia d e ll'O r a to r io S. F r a n c e s c o di S a les.
T orino, Tip. S alesiana 1892; Id., H isto ry o f don B o s c o 's ea rly apostolate. L ondon, Salesian
Press 1908; c f A SC B0320107 (14, 18, 26 N ov 1908).

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Reconstructing Don Albera’s Reading List 271
One of D. Bonetti’s principal sources had been Don Bosco’s as yet un­
published Memorie dell ’Oratorio di S. Francesco di Sales. Reading Bonetti
brought him into indirect contact with the origins as Don Bosco himself re­
layed them332.
12. Conclusion
During the first months after his arrival in Turin as Spiritual Director
General, D. Albera spent much time reading retreat sermons by classic and
contemporary Italian and French preachers. This type of literature was not
new to him. Since boyhood he had been exposed to retreat themes, beginning
with Don Bosco’s meditations reproduced in the Giovane provveduto. Years
later D. Albera still loved to pick up this book and apply Don Bosco’s medita­
tions to his own situation, commenting that Don Bosco was a master in
teaching the Last Things333. Don Bosco’s originality does not concern us here,
but the imagery he employed does. As we have said, D. Albera grew up with
these images. He had absorbed them in his own thinking. His future readings
would either reinforce them, or bring in new dimensions.
With the turn of the twentieth century, D. Albera’s responsibilities and
his reading habits began to change. True, there was a corpus of favorite au­
thors to whom he returned for his own devotion or when preparing special re­
treats. However, he seems to have begun to diversify. Several reasons may
have contributed to this development. First, the trip to the American missions
had made a dramatic impact on D. Albera’s life. His letters to D. Rua note the
need for a stronger formation of Salesian confreres and Daughters of Mary
Help of Christians334. He was especially concerned about the preparation of
leaders, and upon his return he sought practical resources that could help
strengthen this area.
Furthermore, D. Albera seems to have taken positive steps to remain up-
to-date in religious issues, spiritual life, formation and the pastoral praxis of
the Church. If in his earlier days he dedicated much of his time to the classics,
332 C f A . d a S ilv a F e r r e i r a , Introduzione, pp. 20-21.
333 A S C B 0320109 (3 Jan 1910): “ I h ave p assed a b a d n ig h t [...] I fall in the staire w ith a
great danger. I suffer a little during all the day. I done m y m editation on the end o f man; the
w ord o f D. Bosco is alw ays efficacious” .
334 A S C B051 preserves 10 letters from D. A lb era to D. R ua during the A m erican v isita ­
tion. These letters are actually reports on the Salesian m issions in various parts o f the conti­
nent, and m ost deal w ith form ation needs.

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272 Joseph Boenzi
once he returned from America we find him reading many new releases as
soon as they hit the book shops.
A third point is that D. Albera’s pastoral journeys and the canonical
visits he made pushed him to perfect his knowledge of other languages. D.
Gusmano commented that throughout his visit in Latin America, D. Albera
read spiritual works in Spanish. There is little evidence of this in D. Albera’s
later notes, but we do find him giving increased attention to English writings.
This gave him direct access to Catholic thought as it developed in non-Latin,
minority environments such as England, Wales, and the united States. Writ­
ings from these areas offered diverse images of ministry and mission, and D.
Albera seemed to integrate these new offerings into his own presentations.
Thus, changes in D. Albera’s reading patterns grew out of shifts in his
ministry. In the 1890s, D. Albera concentrated on sermons and retreat litera­
ture. After 1900, apologetics, conversion stories, religious life and pastoral
manuals became substantial fare as D. Albera increasingly turned to writers
facing contemporary issues. During the early stages of his ministry D. Albera
steeped himself in the classics; in his mature years he drew many ideas from
contemporary sources.
D. Albera absorbed much from the many authors he read, old and new.
In his own instructions, continually stressed the importance of making a se­
rious retreat. He soberly recognized that he, as a retreat preacher, was not as
adept as others in spiritual matters. He confessed that he felt he would not be
able to fulfill his role at all except for the merciful fact that God habitually
used the weak to strengthen his people335. On more than one occasion, D. Al­
bera used the word “inept” to describe his abilities as a preacher, instructor
and writer336. Still, he did not simply rely on grace to overcome his perceived
inadequacies. He studied, took copious notes, outlined the thoughts of the
great preachers and spiritual writers, and then endeavored to integrate their
insights into his own presentations as a way to help his own listeners in their
search for God and for spiritual growth.
335 C f A S C B 0480111, pp. 4-8, 41-44; B 0480115, p. 2; B 0480127, pp. 1-2; B 0480139,
pp. 4, 26; B0480137, pp. 89, 92, 122.
336 C f B 0400113, pp. 9-10; B 0400114, p. 88; P. A l b e r a , M ons. L u ig i L asagna, p. 448.