1979_DesramautF_Don_Bosco_and_the_Spiritual_Life


1979_DesramautF_Don_Bosco_and_the_Spiritual_Life

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DON BOSCO
AND
THE
SPIRITUAL
LIFE
by Francis Desramaut
Translated by
ROGER M. LUNA , SDB
DON BOSCO PUBLICATIONS
New Rochelle, New York

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Imprimi Potest:
V. Rev . Salvatore Isgro , SDB
Provincial
Nihil Obstat
Daniel V. Flynn , JCD
Censor Librorum
Imprimatur
Joseph T. O 'Keefe
Vicar General, Archdiocese of New York
New York, New York June 20, 197 9
The Nihil Obstat and Imprimatur are official declarations that a book or
pamphlet is free of doctrinal or moral error. No implication is contained
therein that those who have granted the Nihil Obstat and Imprimatur agree
with the contents, opinions, or statements expressed.
Translated from : Don Bosco et la vie spirituelle by Fran cis Desramaut
© 1967 Editions Beauchesne.
Translated by Roger Luna, SDB
© 1979 Don Bosco Publications, New Rochelle, New York
All inquiries concerning rights of translation, reproduction, adaptation
in any language or in any fashion must be addressed to the publisher of
the French original: Editions Beauchesne, 72 rue des Saints Peres,
a Paris le, editeur de /'edition franc;aise originale.
Library of Congress Catalogue Number 79-52674
ISBN 0-89944-022-3
All rights reserved.
Printed in U.S.A.

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A BRIEF BIOGRAPHY OF
SAINT JOHN BOSCO
Someone has defined a saint as a person who takes Christ seriously.
The average Christian is willing enough to accept the Savior's call to a
life of commitment, but with reservations. The injunction: "Be ye
perfect as your heavenly Father is perfect" is watered down to a less
demanding prescription by adding the reservation "if this process will
not be too inconvenient for me." The run-of-the mill Christian admits
Christ's summons to "Love thy neighbor," but modifies it somewhat
by insertion of the clause "if my neighbor suits my tastes ." But for
the saints, Christ's message cannot be diluted. They take Him at his
word, seriously and completely.
On January 31 of each year the Catholic Church celebrates the feast
of Saint John Bosco, a modern saint whose life proves beyond the
shadow of a doubt that he took Christ seriously.
He was born on August 16, 18 15 , in the village of Becchi in northern
Italy , the son of hard-working peasants , who eked out a living on a few
acres of land and pastured their few sheep and cattle in the rolling hills
nearby .
John's father died when the lad was only two years old. The death
of the family breadwinner hastened the day when the little Bosco boy
had to take his share of responsibility. But the curly-haired lad proved
a quick learner , and before long could keep stride for stride with his
two brothers in the field .
Early Schooling
John Bosco's early schooling was a sometime thing . At the age of
six he shuttled between his sheep in the field and the rectory of a
neighboring priest, Don Calosso. This elderly pastor had been so im-
pressed with the lad's intelligence and seriousness that he volunteered
to teach him Latin. The vision of life as a priest was already taking
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shape in John's mind , and he made no secret of his plans. Quite thought-
fully , Father Calosso had quietly earmarked $1500 for John's seminary
tuition later on. But the priest died suddenly, and long-lost relatives
relieved little John of the key to the money box.
The lad continued his education at neighborhood schools, invariably
coming off with top honors in all his courses. In the meantime, his
sights were set on the priesthood , and the day finally dawned when
his mother wrapped up his few articles of clothing and whispered words
of encouragement as she gazed lovingly into the excited dark eyes of
her sixteen -year-old son , eager to begin advanced studies in the town of
Chieri. It was November 4, 1831, and as John's sturdy figure disap-
peared into a pocket of hills , his mother wiped away tears of expec-
tation. John was advancing toward the priesthood. He was taking
Christ's call too seriously for her to have any doubts.
"This Bosco lad is a serious, hard-working fellow," his employers
would comment, and to a man his teachers applauded his academic
work . His keen intelligence and photographic memory earned him the
"highest honors award " at graduation , and in 1835 Becchi's peasant lad
was ready to enter the major seminary at Chieri.
This final stage of preparation for the priesthood passed rapidly
as he looked forward to the day when he could take Christ at His word
and carry His message far and wide, particularly to the young. Time and
again his mind would flash back to the revelation he had at the age of
nine when the Virgin Mary appeared to him in a dream-vision and
blueprinted his life 's work for him. " My son," she had told him, "be-
come humble , strong and dedicated." And in his mind's eye he saw
again the endless fields of that vision where thousands of youngsters
milled about aimlessly , waiting for someone to give meaning to their
lives .
Ordained a Priest
Ordination day dawned on June 5, 1841 , for Father John Bosco.
His mother was there , grayer now than on that day in 1831 when John
had trooped off to Chieri , and she was fully aware of what the priest-
hood implied . "John ," she whispered, "now you are a priest. Never
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forget that to begin to say Mass is to begin to suffer." The wisdom
of a Christian mother.
After ordination, Father Bosco put in a year of postgraduate work
in theology at the Ecclesiastical College in Turin . Here he deepened his
learning and had abundant opportunity to see, firsthand, the tragic
plight of Turin 's youth . Thousands of youngsters had left their farm
houses in search of a quick dollar in this industrializing city 's fac-
tories. For the majority , this pipe-dream of instant money was shattered
by the stark realities of hunting for jobs, food , and a place to sleep .
The young priest had no second thoughts . This was it. Here was the
nameless field of the vision. It was time to roll up his clerical sleeves
and become involved. The priesthood was no spectator sport for him.
Christ had asked that the little ones be allowed to come to Him, and
Father Bosco was anxious to take these words seriously .
Where and how to begin - that was the question. Appropriately
enough , he began on the Feast of the Immaculate Conception, Decem-
ber 8 , 1841 . He was vesting for Mass in the sacristy of the Church of
Saint Francis of Assisi, when he heard a scuffle near the door. There he
fo und the sacristan putting his candle extinguisher to novel use as he
pummelled a hapless youngster. Don Bosco reassured the lad with his
winning smile and a few soothing words . The lad , Bartholomew Garelli ,
warmed to the good priest at once and promised to take other boys to
Don Bosco . The priest was committing himself to a lifetime of work for
the youth of Turin and the world . And an unlikely sacristy served as his
launching pad in an apostolic venture into new frontiers.
Garelli brought others to meet Don Bosco later that week , and
before long the priest was the recognized leader of a shabby troop of
drifters . This sort of activity went on for several years as Don Bosco
was driven from one part of Turin to another, gathering his boys
wherever he could . Finally , in 1851 , he was able to purchase a tum-
bledown shed and a plot of land . Here he gradually improvised sleeping
quarters, classrooms, mess halls , and general headquarters . Getting
maximum mileage out of some primitive equipment, he also organized
workshops for printing , tailoring , and woodworking . His schoolboy
skills came into good use as the good priest doubled as a teacher , shop
instructor, confessor and general handyman. This was his Operation
Headstart.
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Founding of the Salesians
But the saint did not want his program of youth rehibilitation to be
a temporary achievement. With the passing of years, Don Bosco realized
he would have to band together zealous fellow-workers, and draw up
laws and by-laws for a religious Society. In 1859 he assembled sixteen
young men who had unofficially pledged their lives to the glory of
God and the salvation of souls in the spirit of their leader , Don Bosco.
He greeted them as the nucleus of his religious congregation. Rome set
its seal of approval on the Constitutions of the Salesian Society in
1874. A few years later he collaborated with Sister Mary Mazzarello to
found the Salesian Sisters.
Social worker with plus values and founder of religious organiza-
tions with a world-wide scope, Don Bosco ran the gamut of apostolic
labors. His enterprises blossomed in Italy in spite of concerted opposi-
tion from civic and ecclesiastical authorities. He launched similar youth
programs in France and Spain, and in 1875 dispatched ten missionaries
to South America.
In the meantime , many of his original foundations developed into
first-rate schools, technical institutes and colleges, while memb ership
in his Salesian Society spiralled upward at a phenomenal pace.
Man for All Seasons
The natural talents God had granted him made him a modern man
for all seasons. He preached with a fire and force that touched the
stonies.t heart; he authored books that became standard texts in Italy;
he served as a go-between for Popes and Italian statesmen, and where
high prelates failed, he succeeded . He was the confidant of several
popes, and a welcome visitor at the courts of diplomats and aristocrats.
The boy from Becchi had come a long way when in the early winter
of 1888 his weary body weakened, and his illness took a turn for the
worse, bringing him to his death on January 31, 1888 .
Forty-six years after his death, on Easter Sunday, 1934, Don Bosco
was canonized by Pope Pius XI , and was immediately hailed the world
over as the Patron of Youth .
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Sainthood came to the priest Don Bosco as the crowning confirma-
tion by the Church that the little lad of Becchi had taken Christ seri-
ously . During his lifetime he had embraced the difficulties of the work-
ing class and the young and labored side-by-side to improve their lot
in this world. But the activities of his life are a small achievement when
viewed alongside the program of the spiritual life which he developed
and shared with others .
Under his tutelage, Dominic Savio, Mary Mazzarello, and Michel Rua
achieved heights of sanctity worthy of the honors of the altar. He
inspired his followers to martyrdom (Calixtus Caravario and Louis
Versiglia led a band of over forty Salesian martyrs whose causes of
beatification and canonization have been introduced). In less than four
generations , Don Bosco's spiritual heritage has inspired the life of
holiness in children (Zepharino Namuncura and Laura Vicuna) and
adults (Philip Rinaldi, Prince August Czartorisky of Poland, Father
Andrew Beltrami , and many others) whose claim to sainthood is
presently being examined by the Church in Rome .
In Don Bosco's own lifetime, Pope Pius IX described Don Bosco, the
active boys' priest, as "union with God," and after the saints' death,
Pope Pius XI spoke of the miracles and dreams of Saint John Bosco
with such enthusiasm that he could say , "With Don Bosco the extra-
ordinary has become ordinary."
Only in recent times has the world come to appreciate and explore
the riches of spirituality which are the heritage of the priest who played
with children , spoke with popes , and founded the second largest
religious family in the Church today.
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TRANSLATOR'S PREFACE
Don Bosco and the Spiritual Life by Francis Desramaut, SDB,
is a deep and careful study of the life and times of a great saint and
founder of nineteenth century Italy. In many ways , Don Bosco was
very much a man of his times . In other ways, however, he was an
innovator, a man concerned about adapting the Gospel to the needs
of his contemporaries , especially to the needs of young people, whose
world often reveals prophetic signs of an age to come.
Father Desramaut's study should be especially welcomed in the
English-speaking world. There are very few books available in English
on Don Bosco's spirituality . This work should be especially valuable
to English-speaking Salesians, who have so often been exposed to works
about Don Bosco written mostly by Italians. Father Desramaut gives
us a cismontane point of view , which seems to me to be more objective .
He is able to point out to us those eleme nts of Don Bosco's spirituality
which are essentially Italian (and more specifically Piedmontese) and
those which are innovative or are derived from other influences.
If there is one single impression which stands out in this study of
Don Bosco, it is his evangelical humanity: his goodness, loving-kindness ,
patience , and gentleness. Don Bosco chose Saint Francis de Sales as
his patron for these qualities , and many Salesians and Salesian admirers
such as Pope John XXlll have been able to incarnate these same quali-
ties in their lives.
I found the work of translating this book quite challenging because
very often I was dealing with a French rendering of Italian sources and
documents: Father Desramaut had to translate Don Bosco's statements
and writings into French . I worked with both Father Desramaut's
text and with the Italian translation of his book by Father Luigi Motat-
to , SDB and Dino Dinadoni , which contain the documents and sources
in the original Italian.
I am very grateful to Father Lucien Trudel SDB for his revision of
my manuscript and to the people at Don Bosco Publications for their
careful editing.
Father Roger B. Luna , SDB
August 15 , 1979
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A WORD ABOUT NOTES
References to the Biographical Memoirs of Saint John Bosco are
given in all cases to the Italian edition prepared by Fathers Lemoyne,
Amadei, and Ceria. English references have been added for the first
eleven volumes of the 20 volume Memoirs. Translation of volumes 12
through 19 is still in progress .
References to the Life of the Boy Dominic Savio are given in all
cases to the Italian editions of 1859 and 1880 prepared by Saint John
Bosco. Equivalent English references have been added where possible.
The best English text, translated with notes by Rev. Paul Aronica ,
entitled Saint Dominic Savio by Saint John Bosco , is based on the
fifth edition of Don Bosco (1878) and so does not correspond to
Desramaut's sources in every particular.
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TABLE OF CONTENTS
A Brief Biography of Saint John Bosco . . . . . . . . . . . . . . . . . . iii
Translator 's Prefa ce. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . viii
Introductio n. . .. . . . ... .. . . .... . . . . . . . . . ... . . .
Theme, I. - The Structure of the Book, 5. - Notes, 8.
Chapter I: DON BOSCO IN HIS CENTURY . . . . . . . . . . . . . . 11
The Times of Don Bosco, 13 . - The Rural Environment of
His Early Years, 13 . - His Cultural Initiation During the
Revolution , 15. - His Seminary Formation, 17. - His
Apostolate in the City Among Abandoned Boys, 21 . - The
Political and Religious Climate of Piedmont From 1848 to
1860 , 22 . - His Efforts on Behalf of Seminarians, 24 . -
The Fight Against the Waldensians, 24. - The Founding of
Religious Societies, 25. - Don Bosco as a Writer, 2 8. - Don
Bosco 's Sources, 30. - His Dreams, 34 . - The Controversy
with Archbishop Gastaldi, 35. - Don Bosco and the New
Italian State, 36. - Don Bosco in His Century, 37. -
Notes, 39.
Chapter 2: THE ROAD OF LIFE
49
A Very Simple Anthropology, 51. - Body and Soul, 51. -
The Wonders of Human Nature, 52. - The Road of Life
and the Way of Salvation , 53 . - Repose in God, 55 . -
The Important Theme of the Last Things, 55 . - Exercise
for a Happy Death , 57. - Prudent Trust in Men, 58. - The
Universal Call to Holiness , 60 . - Progress in the Search for
God, 62. - The Role of Reason in the Search for God, 63.
- The Role of the " Heart" in the Search for God, 64. -
The Opening of One's "Heart" and Its Conquest by God,
65 . - Conclusions, 66. - Notes , 6 7.
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Chapter 3: THE SUPERNATURAL WORLD. . . . . . . . . . . . . . 75
Religious Concepts, 77. - His Idea of God, 77. - The Idea
of God as a Judge Here and in the Hereafter, 78. - God, an
Infinitely Good Father, 79. - Divine Providence: a Father
and Judge, 81. - Christ According to Don Bosco, 82. -
Christ, a Loving Companion and a Model to Imitate, 82. -
Christ the Source of Life, 84. - Mary in Don Bosco's
World, 86. - The Unrivaled Beauty of the Immaculate
Conception, 87. - Mary, Mother and Helper, 88. - The
Saints, Models of Perfection, 90. - The Church Visible in
the Religious World , 91. - The Church Is a " Papal" Insti-
tution, 91. - The Church Is the Only Ark of Salvation, 94.
- The Religious World of Don Bosco, 95. - Notes, 97.
Chapter 4 : THE MEANS OF PERFECTION . . . . . . . . . . . . . . 107
The Means of Perfection , 109. - The Word of God, 109. -
Spiritual Reading, 111 . - The Lives of the Saints and Pious
Examples, 112. - The Sacraments, 114. - The Sacrament
of Penance, 115. - The Role of the Confessor in the
Spiritual Progress of the Penitent, 116. - The Confessor as
Spiritual Father, 116 . - Confession and Spiritual Direction,
118. - His Teaching on the Eucharist, 119. - Eucharistic
Devotion , 122. - Exercises and Devotions, 125. - Notes,
129.
Chapter 5: CHRISTIAN PERFECTION AND HUMAN
FULFILLMENT. . . . . . . . . . . . . . . . . . . . . . . . . . . 139
Human Perfection, 141. - The Health and Care of the
Body , 142. - Moral and Social Reasons for Intellectual
Development, 145. - Education for Life Through Voca-
tional Training, 146 . - The Primacy of Moral Education,
147. - Love of Work, 148 . - Boldness and Prudence, 151.
- Kindness and Gentleness, 154. - Joy and Peace, 156. -
An Open Spirit of Humanism, 159. - Notes, 161.
Chapter 6: HIS INDISPENSABLE ASCETICISM . . . . . . . . . . . 171
Temperance, 173. - Painful Penances, I 74. - The Motives
for Asceticism, 176 . - An Asceticism of Denial, 17 9 -
Flight From the "World, " 180. - Detachment from World-
ly Goods, 182 . - The Poor According to Don Bosco, 184.
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- Purity, 187. - Sexual Asceticism, 188. - An Asceticism
of Acceptance, 190. - A Humble and Joyful Submission,
193. - Asceticism and Happiness, 195. - Notes, 196 .
Chapter 7: AT THE SERVICE OF THE GREATER GLORY
OF GOD .. .............. . ................ . 207
The Service of the Lord , 209. - The One Absolute, 210. -
At the Service of the Greater Glory of God, 212. - Prayer
and Devotions, 214. - Meditation and the Spirit of Prayer,
216. - The Service of God Through Action, 219. - Active
Charity and Spiritual Perfection, 220. - The Various States
of the Christian Life, 223 . - The Lay Christian, 224. -
Virtues of a Lay Christian, 226. - Religious of the Active
Life, 228. - Priests, 231. - Conclusion, 233. - Notes, 234.
CONCLUSION: DON BOSCO IN THE HISTORY OF
SPIRITUALITY . . . . . . . . . . . . . . . . . . . . . . . . . .
245
The Spiritual Life According to Don Bosco, 247. - Charac-
teristics of the Spiritual Thought of Don Bosco, 248. -
Don Bosco 's Place in a Spiritual Tradition, 250. - Don
Bosco and the Italian School of the Catholic Counter
Reformation , 250. - Don Bosco, a Spiritual Man of the
Nineteenth Century, 255. - Notes, 259.
Documents. ... . ............. .... ... .
261
Abbreviations . .......... .
319
Bibliography . ........... .
321
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
337
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Introduction
Theme
This book originated with a desire to clarify and contextualize the
religious thought of a nineteenth century saint who was our contem-
porary up to very recent times.
The nineteenth century has now become part of the church's past.
The historian has the pleasant impression of coming upon a new scene
when he analyzes this era marked by such ingenuousness that Catholic
writers thought they had almost at their fingertips all the facts about
the creation of the world. It was the age of the first railroads and of the
first typewriters .
Saint John Bosco lived from 1815 to 1888 , in the most exciting
part of this period , which may appear both very near and very remote
to us . He was not familiar with biblical criticism, psychoanalysis, or
the friendly overtures of the Protestant churches. He was therefore
unaware-and fortunately so- of the forces which overturned so many
habits of thought among Catholics of the twentieth century . The read-
ing of his works puts us in contact with a mentality which is no longer
ours. In an effort to demonstrate that he spoke of nothing extraordi-
nary in his preaching , his best biographer has recently compiled an
index of the topics of his sermons. This list is worth reproducing: "The
importance of saving one's soul, man's final purpose, the brevity of
life , the uncertainty of death, the gravity of sin , the lack of repentance
at death , the pardon of injuries , the restitution of stolen goods, false
shame during confession, lack of temperance , blaspheming, the accep-
tance of poverty and affliction , keeping holy the Lord's day , the need
of prayer and its various forms , the frequent reception of the sacra-
ments, the holy Mass, the imitation of Christ , the devotion to the

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2
DON BOSCO
Blessed Virgin , the ease of perseverance." 1 Will these themes still be
used by preachers a century after the death of Don Bosco?
A meticulous cataloguing of Don Bosco's thought within the frame-
work of his times might displease some of his followers who in their
hearts would rather remember him apart from the vicissitudes of his
times. It might be necessary to remind these devotees of that Pied-
montese quality of realism which was an enduring characteristic of his
personality. In reality, because of his authentic greatness, the image of
their saint has nothing to lose and everything to gain from situating
him critically within the space , time, and life of his age. Be that as it
may , our changing times now encourage historians to highlight the
dominant features of his spirit, within an ever more precise background,
so that his image might reveal itself in ever clearer relief. Thanks to our
historical perspective, the work of reconstructing his times is less risky
today than in the past. If all goes well, very soon it will be easier to
determine through careful research the historical bases and foundations
of his ideas and tendencies .
In the past , those who have written about the heart of Don Bosco's
spiritual teaching have not been completely unaware of the historical
questions which are frequently raised in their own works. In our
judgment, however , even the most qualified among these authors have
done very little to highlight the historical dependence of his thought.
For example, the comments of Father Auffray about Don Bosco's
dependence on Saint Francis de Sales and on Saint Alphonsus Liguori
are extremely brief.2 Besides, the quality of the documentation of
these writers is a problem today. Perhaps they were too afraid of being
pedantic,3 or they did not suspect that from the very beginning their
readers would accept their statements, even the most surprising , with
a minumum of prudent scepticism . In their works there is almost a
total lack of a reference to sources. They drew with abandon (the
simple path attracts even those with the best of intentions) from the
immense flood of Biographical Memoirs (Memorie biografiche) , edited
by a conscientious compiler who had very little expertise in dealing
with the dangers involved in historical research , for future scholars who
would be more skilled in this regard . He included in his work all the
testimony about Don Bosco , without carefully examining the source
of each item of information. He also used a method of editing which is

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INTRODUCTION
3
at least questionable.4 Finally, the greater number of these authors 5
did not give due importance to the published works of Don Bosco on
spiritual matters , even though these works represented his more con-
sidered thought compared to the intuitive reflections of his admirers
which were passed on to others with varying degrees of accuracy. A
careful historian of the Christian spirituality of the nineteenth century
is naturally uneasy when he examines books which are often worth-
while but not homogeneous and quite deficient in historical depth.
In an attempt to put forth some of Don Bosco's true ideals , we will
do our best to consider the problem of "Don Bosco and the Spiritual
Life ." In choosing this title , we have opened ourselves to a basic diffi-
culty: the expression spiritual life is not understood in the same way by
all writers.6 But we have to choose a title. The expression spiritual life,
in this book, will be taken in a wide sense. The word spiritual will not
refer to Christians who "have lived and revealed in their souls a mystical
experience of the presence of God and a very personal and deep reli-
gious rapport with him, or who have devoted themselves to living in
union with God, a union lived with simplicity and single-mindedness
down to its very essence - this is the case with Taulero- or from the
point of view of a particular experience: prayer, the cross, detach-
ment ... " 7 The very existence of a personal experience of the pre-
sence of God by Don Bosco will not be made an issue in this book,
either to deny it or to confirm , it. In accordance with the meaning of
the term spiritual in the New Testament, we will understand by spiritu-
al life "everything that relates to the life of a Christian which is guided
by the Spirit- more precisely, all those varied experiences which flow
from the spirit of God or from the spirit of man - or in effect, the whole
of the Christian life. "S We will consider, then, the whole area of
relationships with God according to the teaching and practice of
Don Bosco. For our part we would like to set fori.h not only the history
of his religious consciousness, but especially his convictions about the
goals of individual Christians.
Considering the problem in the above terms , any serious scholar
would have to be either very naive or very presumptuous to attack it.
In fact, an understanding of this kind is so demanding that it induces
a feeling of vertigo. The reason for this is that to study the spiritual
life of a man requires that one determine , through first-hand and

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4
DON BOSCO
concrete evidence about him in his daily life, how he lived and applied
his teachings. It means discovering his unique and living synthesis of the
spiritual life, how he chose to apply the great traditional aspects of the
spiritual life, and what particular aspects he emphasized, particulars
which are part of the complex tradition common to all. It also means
evaluating , as far as possible, how his interior life fits within the total
environment- historical, geographical, literary, artistic, scientific, and
religious- in which he was born .9 Evidently, we are dealing with a
great historical problem. (We would like to state once and for all that
we have not necessarily taken a position regarding the merit of the
teachings described in this book). However , notwithstanding these
intentions, we recognize the fact that often we ·have been reduced to
mere mumbling about some very important questions.
The consideration of the vastness of our undertaking, however ,
has freed us from scruples from the very beginning. The discussion
of the existence of a "spirituality of Saint John Bosco" would have
been superfluous if there had been agreement about it. Probably it
would not be appropriate, as was indicated above , to classify him
among the doctors and writers of the spiritual life,1 o although he
explicitly had intended to promote a "particular style of Christian
life." 11 For the past century, many people- two canonized saints
among them (Saint Dominic Savio and Saint Mary Mazzarello) - have
considered him the master of their spiritual life. Even if Don Bosco
had been just a simple Christian confined to his time, it would be
impossible to deny that he had a particular spirituality ; that is, his own
way of living and , of expressing the spiritual life. Every religious person
has his own history and unique characteristics which are worthy of
attention. It would be strange to deny an original spirituality to a
canonized founder of a religious order, unless this denial would be
based on a rigid interpretation of the adjective original. In this case
it is necessary to state and repeat that "there is a constant rule in all
manifestations of the life of the Church: Among those chosen to
promote it , the flame of a new ideal of Christian perfection is never
kindled in a transcendent world that is cold and stripped to its pure
ideals."12 The world where he lived, as well as the make-up of his own
character, has marked for all time the "spirituality" of Don Bosco
without destroying its "originality ."

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INTRODUCTION
5
The Structure of the Book
In order to remain true to our project, we ought to begin by de-
scribing the deep roots of Don Bosco's convictions in the spiritual
field . The first chapter, then, according to us, is not a mere digression.
The published works of the saint make their own contribution to his
thought. In order to get an in -depth knowledge of Origen's teachings,
for instance , one has to become familiar with at least the most essential
aspects of the environment of Alexandria in the third century. One
would have to know something about the tradition of Philo, the meth-
ods of exegesis used in the schools of that time , and be aware of the
persecutions of Septimus Severus , the death of Leonidas, the disputes
between Alexandria and Caesarea, and many other things besides. If
one were to neglect the intimate struggles of Saint Augustine and the
fascination which he still felt for some time for Manichaeism, he would
be unab le to fully understand his theories of grace and sin. For histor-
ians of their spirituality, it is dangerous to forget the Burgundian blood
of Bernard of Clairvaux , the poor state of preaching at the time of
Dominic of Osma, the Spanish origins of Ignatius of Loyola and his
youthful discussions about the incipient Lutheran reform. For our part,
we have to get to know a very lively boy who grew up in an Italy which
had just been liberated from French domination, we follow John Bosco
through the schools of Piedmont which left upon him an indelible
mark; and we reflect on the teachers who enjoyed his confidence and
on the books which he most certainly studied.
Since Don Bosco did not think up elaborate theories, his experience
and his spiritual thought- the principal objects of this book- could not
be presented on the basis of an autobiography or of works of his
which would merely have t o be summarized . We had to seek out in
his works the salient characteristics of a teaching which was lived or
applied within the context of a life lived in union with God. Little
by little we discovered these characteristics in certain formulas which
he used very often: for example, "Work and temperance," "Work,
piety, and joy," ("Oportet pati cum Christo" "It is necessary to suffer
with Christ,") "Be good Christians and good citizens," "For the greater
glory of God and for the salvation of souls." These characteristic ideals
were also revealed through his way of acting in his struggles in the

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6
DON BOSCO
service of the church, his high regard for the Sacraments of Penance and
the Eucharist, his creation of societies whose members, whether clerical
or lay, living in or out of community, would attain holiness through
"active charity" in the service of men. Don Bosco told us, more clearly
than we dared to hope , how he conceived the Christian life, what he
thought about the means to achieve holiness, the role of asceticism and
of the service of God and men through a life lived according to Christ.
All these ideas will be explained by Don Bosco himself in the following
chapters which try to describe his spirituality.
Perhaps two of these chapters require some particular justification.
One chapter, that devoted to the religious ideas of the saint, is not
extraneous to his spiritual life. Our reflecting upon his times, in fact,
urged us to examine his fundamental , motivating ideas. How many
spiritual choices are defined by the idea that we have of God, of Christ,
and of the Church? Whether God is thought of as a judge or father,
whether Christ is model, is friend or Lord , whether the Church is
seen centered around the Pope or more in its community dimensions:
these basic ideas modify the essential characteristics of a spirituality.
Another chapter will consider the human achievements in the mind of
John Bosco. The practical relationship between the spiritual life and the
ordinary life of everyday was too important to John Bosco for us to
ignore here.
In our study of these questions, we will give Don Rosco's own words
the first place among the commentators. A flurry of texts, for the most
part inaccessible to the French (and English) speaking public which
have been translated with succinct commentaries in the back of this
volume will permit the reader to pursue a conversation with Don
Bosco himself.
All this should have constituted a solid introduction to the historical
knowledge of the spiritual life of Saint John Bosco and a detailed
response to the question of his place in the history of the spiritual life.
Unfortunately, we are far from having achieved this goal. At times we
had to content ourselves with texts of inferior editions. Our many
warnings to our readers when we have had to use these texts and our
efforts to compare their contents with authentic texts (from original
texts or from microfilm copies which we had at our disposal) have not
freed us from aJI remorse . One might object to lacuna in these chapters.

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INTRODUCTION
7
Other points of view would have been possible ... We console ourselves
with the thought that a considerable body of studies on Saint Peter
Damien and Saint Bernard , for example , was inspired by one only
source , Migne 's Latin Fathers , while our documentation on the whole
is much more secure . Even a voluminous work on Don Bosco , with
countless subdivisions and ponderous chapters, would still have been
incomplete . Some day an almost perfect work , based on very sure and
clear sources ,1 3 the fruit of scholarly studies of details and of a broad
knowledge of Italian spirituality of the first part of the nineteenth
century , will be produced . In the meantime , the two-fold ambition
of this book is to clear up, with all possible diligence , an area which
has been quite encumbered and to calm for the time being the anxious
expectations- quite justified- of admirers and disciples who are igno-
rant of how much time it takes to compose a "definitive" work. If, on
the other hand , we have been useful to some specialists in the history
of the spirituality of the nineteenth century- a field in which, as we
have already stated , documented works do not abound- we can say that
we consider ourselves satisfied.
The author of these pages , out of a sense of justice , has t o add that
it is not by chance that he uses the plural in referring to himself; in
fact, these pages are not exclusively the result of my work . The author ,
without the contributions of some thirty studies published in mimeo-
graphed form and collected under the title of Introduction to th e
Spirit of Saint John Bosco, which were written during a workshop in
historical studies under his direction , and more especially without the
center for Salesian Research at Lyons- would not have gone beyond
pious intentions. 14 In fact , this book has taken advantage of the
research and observations of young conscientious students who read
and reread Don Bosco's talks, letters , and also his yellow and blue note-
books, which none of them had known about. Perhaps the most know-
ledgeable Salesians- not only in France but also in Italy- were not
even aware of the titles .
(Lyone-Fontaniere, October 1965).

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NOTES
1. E. Ceria, Don Bosco con Dio, new edition, Colle Don Bosco,
Asti, 1947, p. 189.
2. A. Auffray, En Cordes derriere un guide sur, Saint Jean Bosco,
Lyon, s.d . ( 1948), pp . 3-4. The works of P. Scotti, La dottrina spiri-
tuale di Don Bosco, Turin , 1939, and of A. Caviglia, Savio Domenico e
Don Bosco, Turin, 1943, are more balanced and informed on this
subj ect.
3. The fear of being pedantic was a phobia of the beloved Father
Eugenio Ceria (died 19 57).
4. With reference to the literary form of the Memorie biografiche
di Don Giovanni Bosco (Turin, 1898- 1948) and their principal sources
(among others, the process of ca nonization of Don Bosco), see my
book: Les Memorie I de Giovanni Battista Lemoyne, Etude d'un livre
fondamental sur la jeun esse de saint Jean Bosco, thesis, Lyon, 1962.
The three successive authors of this work (G .B. Lemoyne, A. Amadei,
and E. Ceria) worked conscientiously and rep orted from their "sources"
in general with great care. (Translator's note: the Memorie biografiche
are now available in English, under the title Biographical Memoirs of
Saint John Bosco, Rev. Diego Borgatello, S.D.B. , Editor-in-chief,
Salesiana Publishers, New Rochelle, N. Y.)
5. I will exclude at least A. Caviglia, already cited, and D. Bertetto,
La Pratica de/la vita cristiana secondo San Giovanni Bosco, Turin, 1961.
6. Cf. J de Guibert, Le(:ons de th eologie spirituelle, Toulouse,
1943, pp. 9-1 2, and L. Boyer, Introduction a la vie spirituelle. Paris,
1960, pp . 3-6, fo r a discussion of the terms Interior life, religious life,
and spiritual life.
7. Y.M. Congar, Langage des spirituels et langage des theologiens,
in la Mystique Rhenane. Colloque de Strasbourg (May 16-1 9, 1961 ),
Paris, 1963, p. 16.
8. J.P. Jossua, Chretiens au monde ... in Supplem ent a la vie
spirituelle, 1964, p. 457, footnote .
9. Jean Leclercq, Saint Pierre Damien, ermite et homme d 'Eglise
(Coll. Domini e dottrine, 8), Rome , 196 0, p. 8.

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INTRODUCTION:
9
10. Cf. A. Au ffray , En Cordee derriere un guide sur, pp. 5-6.
11. G. Bosco, fl giovane provveduto (Companion of Youth), 2nd
edition, Turin , 1851 , p. 5: " I wish to teach you a method of Christian
life ... "
12. H. Rahner, Servir dans l 'Egiise, Ignace de Loyola et la genese
des Exercices, French translation, Paris, 1959, p. 21.
13. In 1963 the Commission for Historial Monuments of the Sale-
sian Society was established.
14. Here is a list of these writers (most of them contributed articles
to the collection): Jean-Marie Barbier, Edouard Barriga, Aloys Bartz,
Rene Bonnet, Dominique Britschu, Paul Charles, Alexandre Cussiano-
vitch, Gilles Delalande, Victor Deravet, Jean Devos, Michel Duhayon,
Alphonse Francia , Fran[ois Garrido, Roland Ghislain , Pierre-Gilles
Glon, Julian Lizin, Pierre Morteau, Georges Parent, Raymond Parent,
Bernard Poulet-Goffard , Jose Reinoso, Kees Van Luyn, Wim Van Luyn,
Adam Xuan.

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1
Don Bosco
in His Century

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The Times ofDon Bosco
The spirit of a man is shaped by his life. John Bosco did not escape
from this common law . His life unfolded in nineteenth century Italy ,
under the pontificates of Pius VII , Leo XII , Pius VIII , Gregory XVI, and
above all of Pius IX and Leo XIII. In what was then the small kingdom
of Sardinia and from 1861 on the kingdom of Italy, he witnessed the
Risorgimento and the unification of the peninsula , achieved at the cost
of the Papal monarchy. During his life , the century passed from a certain
form of Gallicanism and of Jansenism to the spirit of Vatican I and of
the triumphant spirit of Saint Alphonsus of Liguori.I John Bosco was
successively a priest in a suburb, a leader of a group of young people , and
a founder of a religious society . As man of action he confronted a variety
of popular movements. At times he went along with some , at times he
reacted , and at times he fought against them. He spoke much and wrote
much. But we will always insist on stating that his idea of life and of the
Christian life - that life which we will try to describe in basic outline in
these chapters- was never detached from his times. In particular, his first
thirty years and the apostolic orientation of his works were very decisive
forces in the formation of his spirit.
The Rural Environment of His Early Years
"The day consecrated to the Assumption of Mary into heaven was the
day of my birth, in the year 1815 , in Morialdo, a suburb of Castelnuovo
D'Asti."2
In reality, according to his baptismal certificate , dated the 17th, this
little event took place on August 16 .3 From another point of view, the
exact date matters little.But one fact is certain: John Bosco was born in a
cluster of country houses about eighteen miles (thirty kilometers) from
Turin , the capital at the time of the kingdom of Sardinia , two months

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14
DON BOSCO
after the Battle of Waterloo (June 18, 1815). It was at a time in Europe
when the political movement of restoration, initiated the year before,
was becoming more difficult on account of the brief revolutionary
awakening of the One Hundred Days.
But the civil agitations were not to upset him so soon. The spirit of
the youthful John Bosco would be shaped at first by the quiet world of
the family circle and the rural surroundings.
He barely knew his father, Francis (1784-1817), and lived with his
mother, Margaret Occhiena (1788-1856), his revered and sometimes
feared paternal grandmother, Margaret Zucca (1752-1826) , his step-
brother, Anthony (1808-1849), born of the first marriage of Francis, and
his older brother, Joseph (1813-1862).4 It is easy to imagine the trauma
suffered by the child, and later by the adolescent, at the loss of his fa-
ther. At the age of sixty, he could still recall the painful moment in
which his mother had dragged him out of the room where his father had
died.s At the house of Becchi , both ladies assumed the role of authori-
ty . Later on, however, when the grandmother died, Margaret took over
alone. It is true that Anthony- rough and vain in the judgment of his
brother, who never admired him - tried to impose himself as head of the
family, but Margaret did not allow him.
Margaret was an energetic countrywoman, intelligent, hard-working
and rich in supernatural spirit.6 Her three sons, one adopted and two of
her own , were aware of this fact. It was necessary to work: little Johnny
had to watch the turkeys and the cow, and then to cultivate the small
family fields. Around the age of fourteen, most likely between 1828
and 1829, he lived for eighteen months in a neighboring farm called Mo-
glia in Moncucco. Both at Becchi and at the Moglia farm, religion was
held in great respect, daily prayer was organized and the religious
functions on Sunday were scrupulously attended .
John did not remain locked up in the house. He was an alert boy,
somewhat talkative. He liked to set traps, raid nests, raise birds, at times
fall from trees rashly climbed, and never mi$sed the shows put on by
jugglers at the neighboring fairs and markets. He liked the company of
the neighboring country boys and he knew how to be their leader. His
skill in commanding easily controlled them. 7 All were amazed at his ac-
robatic feats, because already, at eleven years of age, he could perform
sleight of hand tricks, do death-defying leaps, and walk on his hands. He

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DON BOSCO IN HIS CENTURY
15
could walk, jump, and dance on a tight rope,just like a professional ac-
robat.B He had also learned to read. His stories attracted "people of all
ages and conditions"9 whom he entertained and instructed in the faith.
The idea of using his talents for apostolic ends had come to him as
early as the age of five, according to a confidence made in his old age
to his secretary Father Viglietti.lO Often he repeated how much a
dream which he had had as a child had influenced him in this direction.
"A venerable gentleman" had ordered him to conquer with gentleness
a large crowd of ruffians which he pointed out and to instruct them
"about the ugliness of sin and the excellence of virtue." 11 He could
not forget that dream. On Sundays, before they could enjoy his shows,
he forced his admirers to say the rosary and to listen to a summary of
the sermon of that morning's Mass or to some edifying story. 12
A family of sound Christian tradition, but deprived of the presence of
a father; a hard-working rural environment; and also a youthful dream in
which he believed he could discern a missionary future prepared by God:
these seem to have been the principal factors of his formation in 1829.
His Cultural Initiation During the Revolution
It is natural that in an environment imbued with faith, Margaret, a
very devout woman, should have thought of making her "Benjamin" a
priest. 13
Her son also was convinced that he was to become a priest, but An-
thony's implacable opposition prevented Johnny, even at the age of
fourteen, from beginning his secondary schooling. A priest of Morialdo
came to his assistance in November of 1829 .14 Father Calosso got him
started in Latin and at the same time instilled in him the principles of
the spiritual life. He was a simple priest , more simple at any rate than his
fellow priests of Castelnuovo, and his pupil found a father in him.
Father Calosso's death in November of 1830 for the time being
dashed Johnny's hopes of receiving some education. 15 It also made
Margaret decide to overcome the resistance of Anthony. Anthony took
his share of his inheritance and left the family. ln this way John was at
last able to attend the public school at Castelnuovo (1831 ), and then the
muncipal school of Chieri (1831-1835). 16 The world of the Piedmon-
tese restoration welcomed him in its very strict and religious schools.

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DON BOSCO
In 1814 the kingdom of Sardinia was returned to the old Savoy
dynasty. Charles Emmanuel I (1802-1821), and then Charles Felix
(1821-1831) , had endeavored to restore to Piedmont some aspects
of the past. During their reign the rightful monarchy , the Church and
in general all traditional authorities which were especially mistreated
during the time of the triumph of the Revolution , officially recovered
their prestige. Very soon , the religious festivals of the eighteenth
century were reinstated, especially that of Saint Joseph .17 'The Jews
had to divest themselves of their properties (except for ghettos and
cemeteries) which they had been permitted to acquire under the
toleration of the preceding governments (1816) .18 Some of the reli-
gious who had been expelled by the French and their collaborators
were able to return to their monasteries. 19 A whole series of small
dioceses was reconstituted : Alba, Aosta, Biella, Bobbio, Possano,
Pinerolo, Susa, Tortona , Alessandria , all with their respective semi-
naries.20 Finally, a very meticulous set of rules of Jesuit inspiration21
signed by Charles Felix on July 23 , 1822, served to restore a very
decided Catholic, if not clerical, image to the public schools . John
Bosco, therefore , grew up in a climate of restoration, a particular
fact that we must not overlook .
Let us listen to him as he speaks, not without nostalgia, of the
scholastic organization which reigned in the high school of Chieri :
"Here it is good that I record the fact that in those times religion
formed a fundamental part of education ... On weekdays Mass was
heard in the morning. At the beginning of the classes the Actiones and
the Hail Mary were recited devoutly. At the end the Agimus and a
Hail Mary were said. On Sundays and feast days all the students
were gathered in the parish church. As the young people entered ,
a spiritual book was read , followed first by the singing of the Little
Office of the Blessed Virgin and then by Mass and an explanation of
the Gospel. In the evening there was catechism , vespers , and an instruc-
tion . Everyone had to go to the sacraments , and to prevent any negli-
gence of these important duties , the students were obliged to present
once a month at Mass a ticket proving they had gone to confession.
Anyone who had not fulfilled this duty was not allowed to take his final
exams, even though he might have been among the best students ."22
Religious liberalism had no appeal for Don Bosco even in 1875 , when

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DON BOSCO IN HIS CENTURY
17
he wrote these lines, and there is no reason to suspect that forty years
before he might have rebelled against a regime which imposed such
intolerant measures.
In this setting, John pursued all his secondary courses. Besides his
studies, he was also involved in many other activities, because he very
much liked "to sing, to play musical instruments, to declaim, and to
act." He took part in these varied entertainments with great zest.23
He had already founded in his school the societd dell'allegria (Society
of Cheerfulness).24 Often (in fact, too often , because his health suf-
fered very serious damage) to distract himsel f, he would read the Latin
classics far into the night in a closet of the boarding house. He read
such authors as "Cornelius Nepos, Cicero, Sallus, Quintus Curtius ,
Titus Livius , Cornelius Tacitus, Ovid , Horace and others ." 25 He was
receiving, and also giving himself, a humanistic education acco rding
to the best traditions of the Jesuit Fathers. He harmonized his frequent
and regular religious practices with entertainments and secular reading.
The next stage of his formation would be in direct opposition to his
humanistic training , but his humanism had becom e so much second
nature to him that he could hardly reject it forever.
His Seminary Formation
For a certain period of time , young John Bosco believed that he
had a vocation to the Franciscans, and he was received as a postulant
in to the order.26 His counselors persuaded him, however, not to follow
that path . Thus in the month of November 1835, at the age of twenty ,
he began his life as a diocesan seminarian . There were four seminaries in
the diocese: at Turin , Bra , Chieri, and Giaveno.27 John was trained at
Chieri , in a former monastery of the Filippini , recently (1829) acquired
by the diocese of Turin.
His life as a seminarian opened up for him a clerical world charac-
terized in Piedmont by the spirit of the eigh teenth century, rather
rigorous, if no t Jansenisti c, oriented more toward piety than toward
learning,28 and not quite free of "Gallican" feeling which had been
spread through active propaganda under the Napoleonic rule. 29 The
University of Turin , which in the preceding centu ry had oriented its

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DON BOSCO
indoctrination successively toward Thomism , "probabiliorism," and the
monarchy, and which had opposed the Roman Curia in the preceding
century ,3o continued to exert its influence . The case of a popular
anti-Liguorian professor , a certain Dettori, who after Rome intervened
in 1827 was suspended from his duties at the school of theology of
that university confirmed the fact that the mentality of "proba-
biliorism" persisted there.31 In general, the burdens of the Christian
life and in particular the difficulty of attaining salvation were insisted
upon. According to the priests of that era - as Father Joseph Cafasso
explained later- it was "difficult to keep the commandments, difficult
to receive Holy Communion worthily , and even difficult to hear Mass
with devotion, difficult to pray as one ought, difficult above all to
attain salvation , and there were very few who were saved ." 32
Although he was scarcely enthusiastic about the infrequent recep-
tion of the sacraments at the seminary (he would sneak out of the
seminary in the morning in order to receive Communion in the parish
church), seminarian John Bosco submitted himself to the doctrine and
to the style of life which were imposed on him during his stay at
Chieri. It was the time in which he discovered the Imitation of Christ, 33
studied Alasia (a probabiliorist theologian) and read the Church History
of Fleury, without disce rning yet its "Gallican" tendencies. 34 The
rather unfriendly attitude of his professors made him wish for a style
of education that would be a little more cord ial. 35 When he worked
or engaged in disc ussions in the study clubs which were organized
at the seminary , he preferred to study the Bible or church history,
both subjects which were taught very little or completely neglected .
To the purely theological sciences he devoted the minimum of interest
necessary for him to succeed in the examinatio ns on the scholastic
treatises- he succeeded brilliantly because he was very intelligent and
had an excellent memory .36 His recollections about his relationship
with his friend Louis Comollo appear to us to indicate some uncer-
tainties that he had at that time.37 Louis Comollo had a meticulous
dedication to piety and was sometimes tense, something which the
spirituality in vogue at that time developed in the generous souls
which undertook it in earnest. With a certain amount of uneasiness ,
we read about his crises on his deathbed (1839) when hallucinations
about hell made him fall into despair. John Bosco allowed Comollo

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DON BOSCO IN HIS CENTURY
19
to correct him in everything: he was greatly influenced by him. But,
he confides- and this seems very revealing- "in one thing only (and
here he provides eloquent details) I did not even try to imitate him:
in his mortification." 38 At the same time, Comollo's rigorous self-
denial had amazed him and perhaps even attracted him, but he pre-
ferred a spirituality which was at least a little more adapted to his
temperament , a type of spirituality which, beginning in 1841, he would
find in broad outlines at the Convitto Ecclesiastico of Turin.
This convitto was founded in 1817 by Father Luigi Guala, a theolo-
gian, with the assistance of his spirit ual director, Father Bruno Lanteri
(died 1830), one of the true constructors of the reform of the Church
at the beginning of the nineteen th century. This convitto was meant for
the pastoral formation of the junior clergy 39 and the spirit of the
institution differed very noticeably from th.at of the seminary in
Chieri. Father Guala chose the tradition of the Jesuit Fathers in moral
and dogmatic theology and the primacy of love over the Jaw _40 In his
courses, the moral solutions offered were probabilioristic, his eccle-
siology favored Rome, his views on the sacraments and on asceti-
cism were relatively broad.41 Kindness replaced the rigorism then in
vogue.42 At Father Guala's convitto the Company of Jesus promoted
the spirit which animated it in Italy at the time: "lgnatian asceticism,"
open war against Jansenism and "royalism" (support for a united
Italian kingdom), a sincere and tender devotion to the Sacred Heart,
to the Blessed Virgin , and to the Pope , frequent reception of the
sacraments, and moral theology according to the spirit of Saint Alphon-
sus.43 Anyone who graduated from the seminary at Chieri did not,
however, experience a radical change. In spite of the emphasis given to
studies, intellectual pursuits did not lure the students of the convitto
more than the students of the seminary. To compensate for studies,
pious devotions and the practice of apostolic activities44 had an impor-
tant part in their lives.
It is true that the young priests found in th.at institution the ten-
dencies espoused by the "Amicizia cattolica" (Catholic Friendship),
a movement which was founded also in Turin by Fath.er Lanteri at
the beginning of the restoration.45 It would be interesting to know if
the thought of Joseph de Maistre had also influenced this movement as
it had his own group of Savoyard followers who had been involved in

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DON BOSCO
his activites from the very beginning.46 At any rate, the convitto was
one of the crucibles in which the "new ecclesiastical and religious style"
(R. Aubert) which took over during the second part of the nineteenth
century received its form, at least in northern Italy.
The convitto greatly influenced Don Bosco at the beginning of his
mature years , during the three years that followed his ordination on
June 5, 1841 . Under the direction of his two masters, Guala and
Cafasso , he learned "how to be a priest ," something for which the
seminary of Chieri, according to him, had not sufficiently prepared
him .47
The training he received in this institution received its final form
from his professor, Father Joseph Cafasso (1811-1860). It will always
be difficult to establish exactly the extent of the influence of this
future saint on the formation of Don Bosco. At least one can reflect
on this sentence of Don Bosco: "If I have done any good, I owe it to
this worthy priest, in whose hands I put every one of my decisions,
every course of my studies, every act of my life."48 He was for Don
Bosco a guide and a model of a true priest and apostle, especially
between 1841 and 1860.49 Underlying the overly emphatic words of
his funeral oration in 1860, we can discern the admiration which the
young priest John Bosco had for Cafasso's virtues, which he not only
admired but taught him self to imitate. Just as Father Guala had set his
sights on Father Cafasso when he was looking for a collaborator at the
convitto, so Don Bosco was attracted to him by his " profound humil-
ity , his sublime piety , his extraordinary intelligence , his heavenly
innocence , and his consummate prudence." so
If one wonders at the transform ation of a lively adolescent from
Chieri into a well-balanced director of a school in Turin (at the time of
Dominic Savio), we have to remember that it was not due only to the
fact that he was older. He was also greatly influenced by the never-
forgotten lesson of the dream which he had at the age of nine and
which was repeated afterwards. He was greatly influenced by the
example of Louis Comollo, by the relatively rigorous discipline of the
seminary, by the Liguorian spirituality of the convitto and by the
twenty yea rs of spiritual direction he received from Father Joseph
Cafasso, this humble , calm and selfless priest.

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DON BOSCO IN HIS CENTURY
21
His Apostolate in the City Among Abandoned Boys
At the age of twenty-nine , in 1844 , Don Bosco concluded his
studies. Certain characteristics of his teachings and of his spirit will
not change any more. He will always be "Liguorian" (with a few other
leanings which we will try to discover), without, however, rejecting
completely the severe God of his youth. He will combine his natural
humanism, with a sense of the extreme weakness of the human crea-
ture , of the ascendency of Satan in the world , and of the allurements of
concupiscence on men . Still , he will grow . Life will give him some
further lessons. His idea of the Church will acquire different shades of
meaning with the development of the "Roman Question," and his
belief in the "sanctifying" value of ordinary actions will become
stronge r. His sacramental piety will increase with the pressures of the
times and of his personal experiences.
Don Bosco's urban apostolate had begun in Turin at the end of
1841. Turin was then a capital of about 130 ,000 inhabitants, not
yet industrialized but already a center of attraction for young men
from the countryside around it. There , Father Bosco had created a
type of club or youth center, had visited the prisons, and had devoted
himself to the ministry of preaching .. . He had to wait, however,
until he graduated from the convitto in order to have a permanent
appointment. He was to become spiritual director of an institution for
about "400 young girls " 51 - an assignment he liked little. During this
period of his life we see him working in three different fields : working
for abandoned working boys , working with seminarians from the poor
class , and working for simple people whose faith wavered during the
political and religious confusion of the years after 1848.
He gave his best efforts in the service of pre-delinquents. From 1841
certain scenes which he witnessed in the prisons of Turin had shaken
him: "To see a crowd of young men, from the ages of twelve to eigh-
teen , all healthy , strong, intelligent, but to see them there idle , being
eaten up by vermin , deprived of material and spiritual food, was a
thing that horrified me."52 He founded an "oratory" for boys, that is,
an oratory in the original sense of the word , "a place where boys could
enjoy pleasant games after they had fulfilled their religious duties." 53
At the beginning the oratory was open only on Sundays and on feast

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DON BOSCO
days. Don Bosco , then, would become the educator of young working
boys who were almost completely deprived of schooling and little by
little he would see them being transformed and becoming good under
his very eyes, through religious instruction , the practice of virtue,
and their access to the Sacraments of Penance and Eucharist. His
confidence in the methods which had been taught to him would in-
crease as he saw the growing success of his ministry. The greater part
of his beliefs about the Word of God, the "spiritual practices" and the
sacramental life would not vary much in the future.
During these years he also published a history of the Church ( 1845),
a mathematics book (1846?), and a book of devotions in honor of
Saint Aloysius Gonzaga. All these books were aimed at young people.
His health , however, declined . The Marchioness Barolo, disappointed
in seeing him wearing himself out in activities which were beyond her
control, asked him to choose between her "yo ung girls" and the boys.
Don Bosco did not hesitate in submitting his resignation (1846).54
From now on , he would devote himself completely to the Oratory of
Saint Francis de Sales, the center of his urban ministry, established in
a district of doubtful repute. His work would develop rapidly. Soon
some boys were lodged in a house next to the Oratory ("The house of
the Oratory of Saint Francis de Sales") and, from 1853 on, some boys
were able to learn a trade in very primitive shops built there. Thus the
Salesian technicai school was born , a school destined from the very
beginning for abandoned boys.
Th e Political and Religious Climate
of Piedmont From 1848 to 1860
Contrary to a widely spread opinion, this school was far from
exhausting all of Don Bosco's activity . Most of his young charges were
laborers, especially bricklayers. The events that had transpired in
Piedmont between 1847 and 1848 directed his attention to other
social spheres, yet without allowing him to forget the lower classes.
For several years now the political climate had been changing.
[n 1831 Charles Albert had succeeded Charles Felix. Now, as the
discreet Canon Chiuso had written shortly before, this king seemed

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DON BOSCO IN HIS CENTURY
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"not to have broken away in fact from the leaders of the revolution."ss
This means that he appeared disposed to remain aloof from the spirit
of the restoration, that he was somewhat inclined toward the liberal
spirit, and that, to the astonislunent of the conservative Mr. Solaro della
Margherita, his spirit was not insensitive to certain suggestions of the
Risorgimento. 56 When from 1847 on , the pressure of public opinion
made the liberal current prevail, everyone believed that the king agreed
with the trend . The constitutional reforms of that year aroused great
enthusiasm in Turin. 57 The Statute of 1848 , which proclaimed liberty
of the press (Art. 11) and guaranteed individual liberty (Art. 12)- even
the Jews and the Waldensians would benefit from this common legis-
lation - engendered further popular enthusiasm.ss The change was ,
however , too abrupt. The conservative spirit was entrenched among the
higher clergy , and they attributed the new legislation to the work of
sectarians. Very soon an anticlerical movement began. The Jesuits and
the Mesdames of the Sacred Heart were the first victims. Archbishop
Fransoni of Turin, an aristocrat who would not allow himself to be
manipulated , was imprisoned , and in 1850, he had to go into exile to
Lyons. 59 A series of laicizing measures aimed at removing clerical
privileges began to transform completely the life of the clergy in the
kingdom of Sardinia. Church tribunals were suppressed, as were eccle-
siastical immunities; tithing was abolished ; laws were introduced which
instituted civil marriage (I 852), and decreed the occupation of the
diocesan seminary of Turin (I 854).6° Finally the law for monasteries
was passed (I 855) according to which "all houses belonging to religious
orders which were not used for preaching, for education or for assis-
tance to the sick ceased to exist as moral persons recognized as such by
civil law ." (Art. 1)61
It was now necessary to reckon with a mentality which was harmful
to the institutional Church, at least in regard to the structures of time
and place . Don Bosco, without being too sensitive to the dire con-
sequences of the "principles" which had prepared the Statute of 1848,62
put all his energies at the service of the Church especially in two areas ,
namely, the care of seminarians and the fight against errors among the
simple people.

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DON BOSCO
His Efforts on Behalf of Seminarians
He was worried about the lessening number of seminarians. "While
the members of religious orders were being dispersed, the secular clergy
were despised, some thrown into prison, others forced into house
arrest. Humanly speaking, how was it possible to cultivate interest in
vocations?"63 In order to assure the future of the Church in Piedmont ,
Don Bosco, as he later related, turned to those "young men who
wielded the hoe and the hammer."64 According to him , these young
men were much surer prospects than the students who attended the
public schools or the famous "private schools." In this way an academic
secondary school was born at the Oratory ofValdocco in 1849. Among
the students who attended it were Dominic Savio (1854 to 1857),
Michael Magone (1857-1859), and Francis Besucco (1863-1864). A
number of the students were late vocations. Within a few years the
number of priests who had come out of the center was already im-
pressive . We must conclude that the spirituality proposed by Don Bosco
reached along with all types of city dwellers, those souls most refined
in matters of religion .
The Fight Against the Waldensians
The evolution of political events led him to fight at the same time on
another front. The Waldensians took advantage of the equality of
rights and of the liberty of the press which they had recently acquired
in order to extend their influence, especially among uneducated people .
The number of these people was ·great, because the statistics for 1848
tell us that two-fifths of the people in Turin did not know how to read
or write .65 According to Don Bosco- and he was quite categorical a-
bout this point- the Waldensian missionaries operated with all the more
success because "Catholics, who had been accustomed to rely on the
civil laws which had protected and defended them, published only a
few journals, some classical or learned works, but not a single news-
paper or book which could be put into the hands of the people ."66
Don Bosco- always the apostle - responded in 1850 (and perhaps from
as early as 1848) with his Avvisi ai Cattolici (Advice for Catholics)

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DON BOSCO IN HIS CENTURY
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which he distributed by the handful. In two months , he tells us , " more
than 200 ,000 copies were circulated." 67 Delighted by this undisputed
success, in 1853 he initiated an offensive on a greater scale with his
magazine entitled letture Cattoliche (Catholic Readings) , which
matched the Evangelical Readings put out by the Waldensians. The
magazine, at first bi -monthly, had about 100 pages. The battle was
spirited. The editor of the new publication received visits, was threat-
ened and provoked , but he defended himself and launched a counter-
attack. His opponents did not limit themselves to verbal disputes:
Don Bosco was convinced that he had them to blame for several at-
tempts on his life from which he escaped unharmed.68 He was more
fortunate than Abbot Margotti.69 These violent attempts did not
discourage him , and the Catholic R eadings continued to come out. His-
tory records the fact that in Piedmont , "from 1860 on, the lack of
success of the Waldensian movement became evident."70
Don Bosco, then, was not merely an acrobat who entertained boys.
In the middle of the nineteenth century, at a time and place when
leaders of the church felt the earth slipping away beneath their feet ,
he effectively defended the lives and the faith of young workers and of
the " lower class."
The Founding of Religious Societies
From about 1858 , without giving up his editorial activity or the
personal direction of his boys, Don Bosco dedicated himself above all
to the founding and to the development of his religious societies. This
undertaking moved him to include in his religious doctrine some
teachings about the religious vows , and, on a different plane, to rein-
force his "ultramontane" opinions.
Don Bosco worked in the Church of Pius IX (1846-1878). He saw
only the first years of the pontificate of Leo XIII (1878 -1903). Under
Pius IX, the Catholic community, shaken on the temporal plane by the
dismemberment of the Papal States and the seizure of Rome on Sep-
tember 20 , 1870, rallied around its leader. Pius IX had been immor-
talized by his undeserved misfortunes and by a series of religious
decisions of vast consequence, such as the definitions of the dogmas of

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DON BOSCO
the Immaculate Conception of Mary in 1854 and of Papal infallibility
of the Supreme Pontiff during Vatican Council I in 1870. 71 The ultra-
montane trend swept away all resistance in Italy, in France, in Germany ,
and in Great Britain. We must add, then , that when he was founding
his world-wide work , Don Bosco , a disciple of Saint Alphonsus and a
graduate of the convitto , was passing on this spirit enthusiastically. He
was drawing the main lines of his specific ideal of apostolic perfection.
His devotion to Our Lady was under the title of Help of Christians, of
a queen who had been involved in the battles of the Church. The
Church itself was now ce ntered in the person of Pius IX, of whom the
bishops were merely delegates. In the kingdom of God, he thought of
the apostle as a fighter to whom was reserved the task of fulfilling all
the desires of an infallible Pope.
Let us go back a few years. 72 In 1852 Don Bosco had been named
director by Bishop Fransoni of the three Oratories in Turin. Very
quietly , during the following years, he developed the framework of
the project which he was envisioning. In 1855 young Michael Rua
(1837-1910) , his future successor, made his private vows. But the
society wasn't truly born until four years later.
In 1858 Don Bosco had gone for the first time to Rome for an
audience with Pius IX , to whom he had entrusted a letter of recommen-
dation from Bishop Fransoni and an outline of a "Rule" for his society .
The Pope had received him very kindly , and , according to Don Bosco's
later recollections, had advised him: (1) to create "a society with simple
vows, because without vows the necessary bonds between members and
between superiors and subjects woul'd be lacking;" (2) not to impose a
special habit on the members nor practices or rules which would dis-
tinguish them from people of the world. 73 These ideas suited Don
Bosco very well . He made them his own. They were confirmed by the
example of Antonio Rosmini , the founder of the Institute of Charity,
and by the ideas of Mr. Urbano Rattazzi. 74 In 1880 he was able to
respond to an official inquiry about the Oratory of Valdocco with this
description of the Salesian Society: "I believe it necessary to state that
we do not belong to a religious order but only to an association named
after Saint Francis de Sales. The purpose of this society is to work for
the education of boys, especially poor and abandoned boys. The
undersigned and all those who form part of it are free citizens and de-

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DON BOSCO IN HIS CENTURY
27
pend for everything on the laws of the state."75
On December 9 , 1859, he spoke openly for the first time about his
project to his Salesian followers . After a few days of recollection,
fourteen Salesians met on the 18th. The minutes of the meeting state:
"All those present were pleased to consider themselves a society or
congregation which would have as a goal helping one another grow
in holiness and promoting the glory of God and the welfare of souls ,
especially of those most in need of instruction and education."76
At this point a clarification seems necessary to understand properly
the first article of the Salesian Constitutions in the oldest edition
which has come down to us . The article states: "The aim of this society
will be to gather together the members, priests , clerics and laymen with
the purpose of perfecting themselves by imitating the virtues of our
Divine Savior, especially his charity towards poor boys ."77 On these
premises, then, which conform with the express thought of Don Bosco
and with the experience of the Salesian Society up to that time , the
perfection of the members of his society is achieved by the practice
of apostolic charity.
The Salesian Congregation took shape after 1860, thanks to the
tenacity of its founder and to the effective support of the church
officials in Rome , especially Pius IX. On December 16, 1876, Don
Bosco wrote to Cardinal Ferrieri the following : "We can say that the
Holy Father is our founder and that he has directed us almost per-
sonally ." 78 The society was granted a decretum laudis (literally , a
"decree of praise") in 1864 , and a decree of approbation by the Holy
See in 1869. The definitive approval of its Constitutions was given in
1874 , and the bestowal of the privileges of the Redemptorists, which
made it an exempt Pontifical Congregation , was granted in 1884 .
During these years , the original intentions of Don Bosco were not
fully realized. Just the same , in 1864 and in all the subsequent editions,
the article of the Constitutions referring to the goal of the society
introduced the distinction between perfection and active charity , as
two goals which had to be attained simultaneously. Moreover, a short
chapter which included "extern" members in the community dis-
appeared in 1874 in spite of the efforts made by Don Bosco between
1864 and 1873 to retain it. He took his revenge in the following years,
however: he instituted the association of Salesian Cooperators (1876)

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DON BOSCO
which captured, with some necessary changes, this last phase of his
project. With the founding of the congregation of the Daughters of
Mary Help of Christians to evangelize young girls in 1872- their con-
stitutions were almost a word-for-word repetition of the Salesian
Constitutions- Don Bosco completed the spiritual family which he had
dreamed about.
His original project had expanded. Now it included every apostolic
activity , including foreign missions.79 It would be false to suppose that
his activities were uniformly modeled on those at Valdocco.80 ln 1884
a French biographer remarked wisely : "Up until now , the founders of
congregations and religious orders intended to fulfill a special work
within the body of the Church. They observed the law which modern
economists call the law of distribution of the work . Don Bosco seems
to have conceived the idea of having his humble community undertake
all types of work ... " 81 This openness to indefinite horizon~ was not
motivated by a spirit of presumption. Rather he was sure he was guided
by God , to whom he quietly attributed the soundness of his decisions
and all of his successes.s2
As his apostolates grew , so did his spiritual influence. His instruc -
tions were valid not only for Italian youth , but also for religious and
lay people throughout the Christian world engaged in all sorts of
activities .
Don Bosco as a Writer
Many of his ideas were made known through his pamphlets and
books, several of which were translated into French and into Spanish
durihg the last years of his life . The Catholic Readings were a great
success . The best issues and the most widely sold contained much
material from Don Bosco's books.83
From our point of view, the merit of these books appears to be
very uneven. Some works, for example , his life of Dominic Savio,
his Angelina and also his History of Italy , are delightfully straight-
forward. Others , mostly the lives of the popes and biographies of
martyrs, have little literary or scientific interest. Just the same, these
writings allow us to reconstruct Don Bosco's thought, to understand

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DON BOSCO IN HIS CEN TURY
29
him and to place him within a definite spiritual tradition .
From his writings, a coherent body of teachings emerges, especially
if one is careful to clarify the meaning of his books by reading his
letters and talks . It appears evident, for instance , that Don Bosco had
only one style of spirituality which he presented to young people and
to adults alike _84 For instance, the beginning of his Chiave de! Paradiso
(Key to Paradise), a method of Christian life written for adults, is for
the most part a repetition of his Companion of Youth (Giovane provve-
duto), which was written for young people (more precisely for adole-
scents). In some pages the only evident difference is the change of
personal address from " My dear Christians" to "My good young peo-
ple." Surprisingly enough, Don Bosco, who knew adolescents quite
well, did not judge it indispensable to have a special spirituality for
them , and his lessons for ad ults came from his experience as an educa-
tor of young men .
As an apostle of the young and of the common people, he tried to
speak in such a way that his words would be understood by farmers
and working people, nothing more . He did not consider it his duty to
do long research beyond his competence . A few books of accepted
merit appeared to him sufficient to constitute good documentation.
He had no scruples abo ut taking not only phrases from these books but
entire paragraphs , especially when he was pressed for time. Always
harassed by time and never pretentious, he did not hesitate to ask
help from less distinguished collaborators. The way he saw things,
the first quality of a popular writer was to have a simple and clear
style. He wrote the following to a translator: "Dear Mr. Turco: Here is
a book for you to translate from French. I am confident you will
produce a free translation, in a style which is popular, well constructed ,
with short, clear sentences, etc., free of unwonted eloquence, just as
yo u usually write . . . " 85 John Bonetti, John Cagliero, and John
Baptist Lemoyne were all his collaborators. His correspondence shows
how generously John Bonetti offered his services. John Lemoyne wrote
letters and even accounts of "dreams" signed later by Don Bosco.86 As
"principal " author, Don Bosco reviewed attentively the material
written by his assistants and then assumed responsibility for the wri-
tings whose contents and form were not necessarily and absolutely
his own .

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DON BOSCO
Don Bosco 's Sources
His intellectual life depended on a library which was better stocked
than what one would expect from such an active man. Considering the
importance of the sources of his published works, of his correspon-
dence and of his talks , we should dwell a little on this matter.
We could discuss at length his knowledge of the Biblical , not a
fleeting knowledge for sure because he wrote a Bible History . His
knowledge of the Fathers was , it seems to us , second-hand. His histor-
ical knowledge was based on the Baronio 's Acta Santorum (Acts of the
Saints) and A nnales. We will limit our consideration to that of masters
of the spirit with whom he was certainly familiar.
Some day it will be necessary to establish the influence of the Imita-
tion of Christ in the formation of his thought and in the development of
his work . We know that in his youth he valued it very much for the
depth of its wisdom.87 Father Ceria attests to the fact that Don Bosco
meditated on some verses of this book every night before going to bed .88
One of his former students , educated at Valdocco and himself a founder
of a congrega tion , Father Joseph Allamano , assures us that Don Bosco
had a great regard for the Imitation. 89 Don Bosco recommended it in
his life of Dominic Savio. 90 Some aspects of his spirituality have an
affinity with the " modern devotion" of this famous little book.
Don Bosco lived in nineteenth century Italy, which was greatly
influenced by the Reformation and the Counter Reformation triggered
by the Council of Trent. All his work showed this influence. He was
more or less familiar with the defende rs of a "humanistic" theology,
who were also the adversaries of the Reformation mentality. They
included the Jesuits in Italy , Saint Philip Neri (1515-1595), Saint
Francis de Sales (1567-1622) and all those who had chosen them as
their spiritual masters from the seventeenth to the nineteenth centuries.
The influence of all these writers , both as persons and up to a point as
writers, is found in his books and in his talks.
It seems that he never quoted Saint Ignatius. But his contacts with
him , even though indirect through his dealings with the followers of
Ignatius in Italy , were numerous and of decisive importance. In reality ,
Don Bosco was close to the Ignatian tradition all his life. In the semi-
nary he had read the Jesuit Paul Segneri (1624-1694), at least we

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DON BOSCO IN HIS CENTURY
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think, his Cristiano provveduto, a work imbued with the spirituality of
the Company of Jesus.91 Besides, he spent three and a half months of a
vacation at a Jesuit house at Montaldo.92 The convitto of Turin,
which had determined the orientation of his thinking , was under the
influence of the spiritual tradition of the Jesuit Father Diessbach.
Father Secondo Franco (1817-1893), superior of the Jesuit residence in
Turin, wrote three issues of the Catholic Readings. In 1877 at Don
Bosco's invitation , Father Franco participated at the plenary sessions
of the first general chapter of the Salesians and said a few words .93
Don Bosco wrote a life of Saint Aloysius Gonzaga with a commentary,
summarizing a work by the Jesuit Father Pasquale De Matei. This
book alone would have sufficed to put him in contact with the spiri-
tuality of Saint Ignatius.94 Very logically, then, on many occasions
he used to refer to Father Alonso Rodriguez , S.J .,95 (Translator's
note: the reference is to Father Alonso Rodriguez, S.J ., The Practice
of Christian Perfection.)
He learned the teachings of Saint Philip Neri from spiritual writers
and biographers of the saint , probably from Father Bacci in parti-
cular. 96 Some typical expressions found in his Porta teco (Your
Companion),97 in the life of Michael Magone of 1861 ,98 in the Trea-
tise on the Preventive Method of 1877, 99 and in significant documents
produced in the years of his active life , reflected how well he had
integrated Saint Philip's spirituality into his thinking. Like Saint Philip
Neri , he was also a founder of oratories. He always had before him the
image of this saint. He was sure he was continuing in the nineteenth
century the work and the spirit of this great Florentine of the sixteenth
century. 100
More than a spiritual writer , Saint Francis de Sales was for Don
Bosco a model to be admired and imitated by his Salesians. 101 Several
times he quoted him or copied some of his works , most probably in-
directly .102 He was especially attracted to him by his gentleness and
his energy in the defense of the truth . He used to state explicitly that
he agreed fully with the teachings of the Introduction to the Devout
Life, which was constantly being recommended in the publications at
Valdocco.103
To complete the picture, to these three great men of the Counter
Reformation it would be necessary to add at least Saint Charles Bor-

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DON BOSCO
romeo (1538-1585)104 and Saint Vincent de Paul (1581-1660). Don
Bosco wrote a pamphletios about Saint Vincent based mostly on an
Italian translation (Genoa 1840) of Esprit de saint Vincent de Paul, ou
Modele propose d taus /es ecc/esiastiques (1780), by Andre-Joseph
Ansart. This source is a little uncertain.
With Saint Vincent he left the Catholic Restoration properly so
called. During the seventeenth and eighteenth centuries new masters
had appeared after those of the sixteenth century, some of whom be-
came sources for Don Bosco's writings- at the convitto he had been
taught how to choose from among the ranks of the anti-Jansenist
writers.
One of these writers was the Piedmontese Father Sebastian Valfre
(1629 -1710) , beatified by Gregory XVI in 1834, at the very time when
John Bosco was making his decisions about his priestly vocation . As a
priest, Don Bosco would meditate on Valfre's life and teachings .
Saint Phtlip Neri and Saint Francis de Sales were the only authors
quoted by Blessed Sebastian in a rule of life published in 1651 , which
Don Bosco reproduced in 1858 in his Porta teco (Your Companion):
" Read willingly some books of devotion, but not those which speak
about rigorous things but rather those which teach you to serve God
with holy love and warm confidence . You should become familiar with
Saint Francis de Sales' Philothea and the life of Saint Philip." 106
Truly the similarities between Valfre and Don Bosco are many.
Valfre collaborated in the founding of an Oratory of Saint Philip
in Turin . The whole of his apostolate in the city during the seventeenth
century, taking care of the poor , instructing children, and fighting
against error, had anticipated in a very interesting way Don Bosco 's
work in the same city between 184 1 and 1858 .101
According to us , Saint Alphonsus of Li guori (1697 -1787), as inter-
preted by Father Cafasso at the convitto of Turin, surpassed all the
other spiritual sources of Don Bosco , when one considers the amount
of material Don Bosco borrowed from him . A study of the sources for
just two of Don Bosco's works of spirituality reveals the important
influence and essential orientation which these Liguorian writings had
on his works. 10s For example, the Eternal Maxims of Saint Alphonsus
were introduced almost in toto into the Companion of Youth (11
giovane provveduto).109 It is also easy to show how Don Bosco 's

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DON BOSCO IN HIS CENTURY
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Esercizio sulla misericordia di Dia (Exercises on the Mercy of God ,
ca. 1847) reflects the influence of Saint Alphonsus' Preparation for
Death. 110 The Glories of Mary was one of the sources of Don Bosco's
little book on the novena to Mary Help of Christians.!1 1 Don Bosco's
Atti di devozione da fare davanti al santo Sacramento (Acts of Devo-
tion to be done before the Blessed Sacrament), which are found in his
booklet on the miracle of the Eucharist in Turin, were explicitly
drawn from Saint Alphonsus.112 Finally, Don Bosco followed him
closely in his ex planation of religious life. In his "Introduction to the
Salesian Constitutions" (1875, 1877, 1885) Don Bosco used long
passages adapted from Saint Alphonsus' True Spouse of Christ and from
his Advice on Vocation. Don Bosco's ideas about the reception of the
Sacraments of Penance and the Eucharist, about the practice of morti-
fication, about the flight from dangerous occasions of sin, etc., were at
least in part the same ideas which Saint Alphonsus had taught in his
own time.1 13 Around 1875 , Don Bosco made this saint the official
author of moral theology and of asceticism for the Salesians.!14 We
shall see later, however, whether Don Bosco was exclusively Liguorian.
At any rate it is evident by now that the writer of the book knew how
to guide himself quite securely in his choices. He believed that the
originality of Saint Alphonsus himsel f was relative: he walked along
the same path as Saint Francis de Sales and , through Saint-Jure and
Nepveu, was very close to the original Ignatian schoo1.11s And thus,
Don Bosco could discover one of the great forms of modern spirituality
by modelling himself after Saint Alphonsus.
We have limited ourselves to the essentials. However, it is probab le
that one day we will realize that the influence of Don Bosco's contem-
poraries and of those slightly before him on his writings and on the
evolution of his thought has been ignored . These contemporaries could
be anonymous , like the author of the book Guida Angelica (Angelical
Guide), or somewhat disquieting political and religious writers, like
Abbot de Barruel or Joseph de Maistre ,116 or more congenial neo-
humanists , like the Oratorian Antonio Cesari (1760 -1 828),117 or
famous writers of philosophy , theology, and spirituality, such as Antonio
Rosmini, Giovanni Perrone, Bishop de Segur and Giuseppe Fras-
sine tti.tl.8 But this does not void the conclusions which we have
indicated above. Don Bosco nourished himself certainly from the Bible

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DON BOSCO
and the Fathers, but his true "authors" were modern writers of the
Counter Reformation and of the anti-Jansenistic tradition, such as
Paolo Segneri, Saint Philip Neri, Saint Francis de Sales , the Blessed
Sebastian Valfre , and Saint Alphonsus Liguori , without mentioning
again his master Father Joseph Cafasso. From this enumeration alone,
it is easy to observe that he did not belong to the line of the abstract
authors of the Rhenish and Flemish world, the line of Spanish mystics,
or the group of French "devotional" theologians of the seventeenth
ce ntury. His ed ucation and his tastes had taken him into a world which
was quite varied.
His Dreams
A reading of Don Bosco's works , including those describing his
nocturnal visions , easily reveals his attitude toward his own "dreams."
In fact, in the Memorie dell 'Oratorio (Memories of the Oratory), in
his letters and in the chronicles of his house , we find several narratives
of his dreams . The Biographical Memoirs (Memorie biografiche)- the
work in which they were first compiled- contains a total of 120 dreams.
Don Bosco used to have astonishing dreams about the state of the souls
of his young men and about the future of his works. He would tell
these dreams very willingly to his close friends, and even to the students
in his school. Nowadays, while some people are cynical about these
dreams, others ascribe them totally to supernatural origins. ls it possible
to hold that both positions are open ·to criticism ?
The problems presented by the dreams of Don Bosco have to be
put into different categories. First of all, the textual tradition of each
written account has to be examined carefully. We have observed that
the dreams of 1831, 1834 , and 1836 were simply variations of the first
dream of 1824 (circa). 11 9 Prudence advises us to be circumspect in
interpreting these dreams. They had a very important place in the life
of Saint John Bosco , and he was convinced that he communicated with
the hereafter th rough them. Some predictions of deaths which he
foretold, basing himself on lus dreams, were startling. Just the same,
it is good not to exaggerate their importance , or at least to imitate
the discretion of Don Bosco himself. When he was about sixty, he

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DON BOSCO IN HIS CENTURY
35
remarked about his dreams: "It is said that we should not bother about
our dreams. Truthfully, I tell you that for the most part I agree with
this opinio n. However, at times, even though they don't reveal future
things, they serve to help us so lve some very complicated problems and
to act with prudence in various affairs ... Therefore we may consider
them for the good they offer."120 Up until his old age he remained
true to this principle of discernment. He wrote in 1885: "I would like
to recommend to you that you do not pay attention to dreams , etc.
If they help you understand moral matters , or our rules, it's fine,
mind them. Otherwise do not give them any importance."121 These
declarations should not be watered down. Honesty and simple prudence
demand it. "It has been said of the 'dreams' of Saint Peter Damien and
other more subtle medieval writers that 'a narrative is a good way of
presenting a deep truth ' and this is what is most imp ortant."122 Instead
of systematically attributing a miraculous origin to the dreams told by
Don Bosco, it is better to see them , as long as they have some moral or
spiritual value, as documents of his thought, writ ten surely not without
the help of the grace of the Lord. In this way they will not delude us .
Let us leave to psychologists and to experts in mystical theology the
task of determining the extent of the intervention of God in their
unfolding. This undertaking is infinitely delicate and it is understand-
able that several have made futile attempts in this matter.123
The Controversy with Archbishop Castaldi
Did the reputation of miracle worker and prophet attributed to Don
Bosco by his admirers perhaps contribute to make the Archb ishop of
Turin, Lorenzo Castaldi, ill-disposed toward him? We would be pleased
to believe it.
Don Bosco's activities, which apparently did so much good, were not
liked by all, even by some bishops , and for rea so ns which were not
mere mean jealousy. His activities were motivated by a different vision
of the work of the Church. Taken as a whole, the Salesian institute set
Don Bosco at variance with the chancery in Turin, especialJy with
Msgr. Castald i, who was Archbishop of Turin from 1871 to 1883. And
yet, for 30 years , from 1841 to 1870 ,as a priest and then as a Bishop,

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DON BOSCO
Gastaldi had been one of Don Bosco's confidants. 124 But Gastaldi,
like Archbishop Darboy of Paris, had ideas about governing the Church
from another era. Not content with preferring Rosmini to Saint
Thomas and finding Saint Alphonsus Liguori too flexible, 125 he was
annoyed by the defenders of the privileges of religious 126 and by those
who exalted the Pope at the expense of the bishops. 127 It is super-
fluous to add that these positions did not agree with those of Don
Bosco , a graduate of the convitto and a convinced follower of Saint
Alphonsus, who with the explicit consent of the sovereign pontiff had
released his society from episcopal control. The deplorable battle be-
tween them , which soon became public through anonymous brochures
by means of which the chancery thought to discover the extent of Don
Bosco's influence, lasted for twelve years . Low blows, libelous accusa-
tions, arbitration by bishops at the request of Rome , the summo ning of
Don Bosco to appear before Church tribunals, nothing was missing in
this painful controversy. Only the death of the Archbishop and his
replacement by a friend of the founder of the Salesians put an end to
it in 1883.128
Don Bosco and the New Italian State
Humanly speaking, Don Bosco was able to influence his world so
much on account of his diplomatic ability. He was also able to be
instrumental in bringing togeth er the Italians and the Holy See in two
crucial troublesome questions: namely , the nomination of bishops to
vacant sees and the settlement of revenues provided by their benefices .
Since 1860 , the occ upation of new territories by the Piedmontese
and their opposition to the Pope had resulted in exile or imprisonment
for many bishops and numerous vacancies throughout the Italian
dioceses . In 1865 , 108 dioceses were without bishops.129 Don Bosco
intervened for two years (1866-67) and suggested to both parties a
solution which seems to have been accepted on the occasion of the
Tonello mission: 130 both parties would propose a list of candidates,
and as far as possible, those chosen who would be acceptable to both
parties- independent of official ordination which had been rendered
impossible on acco unt of the break- would assume direction of the

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DON BOSCO IN HIS CENTURY
37
vacant sees. It was in this way that thirty-four bishops were named
in the consistory of February 22 and of March 27, 1868. Some years
later , in 1873 and 1874, the press confirmed the official intervention
of Don Bosco in solving the controversy and his role in settling the
question of the temporal goods of bishops and pastors.131
The confidence which both Pope Pius IX and the Italian ministers
of state, Crispi, Lanza, and Vigliani, had in him at that time indicates
his position during the unyielding struggle which, during the second
half of the nineteenth century, pitted a conservative Church against
a liberal Italian state determined to adapt itself to the modern world.
On the one hand, he did not like revolutions132 and believed in the
necessity of the temporal sovereignty of the Popes. 133 His friend-
ship with the journalist Abbot Margotti, who certainly had no tender
feeling for the new regime was unfailing.134 On the other hand, he
preached submission to the constitutional powers-therefore to the
new state, although it was liberal and anticlericaJ13S -and he integrated
in to his works the economic and social progress of the world in which
he lived. It seems, moreover , that after 1870 this latter tendency
prevailed over the first. All things considered, even under Pius IX he
was in favor of a reconciliation between the two opposing forces.
This satisfaction was denied to him by lack of time. He was engaged
in the daily direction of a religious society in full development and was
occupied by the vicissitudes which we mentioned (in addition to so
many undertakings, he was building a large church in Rome, about
which we have not said anything so as not to prolong our discussion).
In spite of his natural robustness, his health broke down ahead of time .
In 1884, crippled with infirmities, Don Bosco entered into a premature
old age. He died in Turin on January 31, 1888 .
Don Bosco in His Century
Let us summarize. Doa Bosco was born in a rather conservative
country hamlet, but his natural intelligence, the demands of his life,
and the evolution of his era motivated him to adapt himself to the
needs of the world he lived in. His love for literature, for games and
shows would have made him a humanist in the ancient tradition of

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DON BOSCO
his country, if his spirituality, which was rooted in the Imitation of
Christ, had not intervened to moderate his youthful enthusiasm. He
was educated by rigorous priests , more or less Jansenistic, followed
by tutors of the Liguorian and ultramontane schools. He was attracted
to Saint Philip Neri, Saint Francis de Sales, Saint Vincent de Paul,
both as persons and as teachers, and to other followers of the same
traditions. These traditions triumphed in the Church at the time of
Vatican I. He believed in the redemptive and sanctifying value of his
apostolic activities and he founded some congregations whose members,
while trying to resemble as closely as possible other ordinary Christian
associations, pronounced religious vows . He proposed one single rule
of Christian life for young people and adults, for lay people and re-
ligious, and for anyone he reached through his institutions, conferences
and numerous publications. The gradual evolution of his thought ,
quite evident in several points , took place without any serious distur-
bances and there were no grave crises in his life.
Progress and tradition, the two currents of his century , met in him,
and to a ce rtain extent, were harmonized in his mind and in his teach-
ing . The sources he drew from helped make Don Bosco a man of the
"middle road," a position in which , along with the inevitable opportun-
ists and empty heads, many realistic and well-balanced persons were
found. He would define his goals clearly and , with a clear determina-
tion, would seek to fulfill them.

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NOTES
1. On this point, cf. G. Cacciatore, S. Alfonso de'Liguori e ii
giansenismo: the ultimate fate of the Jansenistic movement and the
restoration of Catholic thought in the eighteenth century, Florence,
1844, pp. 293-300, 569-574.
2. S. Giovanni Bosco, Memorie dell'Oratorio . .. ed . E. Ceria,
p . 17. The Memorie dell'Oratorio de S. Francesco de Sales [The term
" memorie," often misunderstood, does not mean the personal records
of the founder of the Salesians, but rather "records" which give the
history of the Oratory of Saint Francis de Sales."] were written and
revised by Don Bosco between 1873 and 1878.
3. Memorie dell 'Oratorio, p. 8.
4. Data were checked in the parish registers and are found in Don
Bosco nel mondo (Don Bosco in the World), 3rd edition, Turin, 1964,
in the table after the text. In this chapter we also drew some con-
clusions from F. Desramaut, Les Memorie I, Lyons, 1962.
5. Memorie dell'Oratorio, p. 19.
6. G.B. Lemoyne, Scene morali di famiglia esposte nella vita di
Margherita Bosco. Racconto edificante ed ameno, Turin, 1886. Don
Bosco read this book and approved its contents.
7. Memorie dell'Oratorio , pp. 27-28.
8. Ibid., p. 29.
9. Ibid ., p. 28.
10. Viglietti's notebook, used by G.B. Lemoyne, Memorie bio-
grafiche, vol. I, 143 (English ed., p. 109) ; cf. Father Desramaut,
op. cit., p. 176 .
11. Memorie dell'Oratorio, p . 23.
12. Ibid., p. 30.
13 . Ibid. , p. 25.
14. For this detail of F. Desramaut, op. cit., p. 230.
15. About the relationship between John and Father Calosso,
cf. Memorie dell'Oratorio, pp. 33-44.
16 . Memorie dell'Oratorio, pp. 44-83, with E. Ceria's notes about
the chronology of Don Bosco's life.

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DON BOSCO
17. T. Chiuso, La Chiesa in Piemonte dal 1797 ai giorni nostri,
Turin , 1889, III , 12. It is necessary to state that Canon Chiuso, who
had been one of the assistants of the Archbishop of Turin, was very well
informed about the affairs of the Church in Piedmont.
18. T . Chiuso, op. cit., p. 32.
19. Ibid., pp . 34-37 .
20. Ibid., pp. 42-43.
21. The work of L. Taparelli d 'Azeglio, these regul ations were, we
are told , " made more for novices in a monastery than for students in
a public school" (M. Sancipriano, fl pensiero educative italiano nella
prima meta del secolo XIX, in the collective work Mementi .di storie
dell pedagogia, Milan, 1962, p. 274).
22. Memorie dell'Oratorio, pp. 54-55.
23. Ibid., p . 69.
24. Ibid., pp. 52-53.
25. Ibid. , p. 78.
26. Ibid., p. 80.
27. T . Chiuso, La Chiesa, vol. III, 139-140.
28. This was little supported by Archbishop Fransoni, if we believe
M.F. Mellano , fl caso Fransoni e la politica ecclesiastica piem ontese
(1848-1850) (Coll. Miscellanea historiae pontificiae, 26) Rome , 1964,
pp. 7-8. Fransoni was Archbishop of Turin from 183 2 to 1862.
29 . Cf P. Stella, Crisi religiose nel primo Ottocento piemontese,
Turin, 19 59; fl giansenismo in Italia , Zurich, 1966, vol I, part one,
15-3 0.
30. Cf. the second part of the article by P. Stella, La bolla Uni-
ge nitus e i nuovi orientamenti religiosi e politici in Piemonte sotto
Vittorio Amedeo II dal 1713 al 1730, in the R evista di Storia della
Chiesa in Italia, 1961, vol. XV, 2 16-276.
31 . Cf. for example P. Pirri, P. Giovanni Roothaan ... , Isola dei
Liri, 1930, pp . 137-147 .
32. G. Cafasso, Manos critti vari, VII, 2791 B; cited by F. Accor-
nero, La do ttrina spirituale di S. Giuseppe Cafasso, Turin , l 958, p. 110.
33 . Memorie dell'Oratorio, p. 110.
34. Ibid., pp. 111 , 113.
35. Ibid. , p . 91.
36. Ibid., pp . 94, l 08, 111.

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DON BOSCO IN HIS CENTURY
41
37. Cenni storici su lla vita de! chierico Luigi Como/lo . . . , written
by a fellow student, Turin, 1844.
38. Memorie dell'Oratorio, p. 95.
39. There is no real biography of Guala but A.P. Frutaz has pre-
pared a very interesting report about him which was published in the
Dictionnaire de Spiritualite VI, coll. 1092-1094. About the origins of
the convitto, there is a lot of information and discussion in A.P. Frutaz,
Beatificationis e t canonizationis Servi Dei Pii Brunonis Lanteri .. .
Positio super introductionis causae et super virtutibus, Vatican City,
1945, especially pp. 199-215.
40 . Cf. Memorie dell'Oratorio, p. 122. The correspondence between
Father Guala and Father J. Roothaan, superior general of the Jesuits is
extensive (Epistolae J. R oothaan, vol. 4, 5, Rome, 1939-1940, passim).
41. Ibid., p. 122, and the biographies of Saint Joseph Cafasso.
42. F. Accornero, La dottrina spirituale di S. Giuseppe Cafasso, op.
cit., pp. 108, 128.
43. F.M . Bauducco, S. Giuseppe Cafasso e la Compagnia di Gesu,
in La Scuola Cattolica , 1960, p. 289; according to P. Braido, fl Sistema
preventivo di Don Bosco , 2nd ed., Zurich, 1964, p. 80, footnote.
44. Memorie dell'Oratorio, pp. 121, 123; G.B. Lemoyne, Memorie
biografiche, vol. II, 51-52 (English ed., p. 41).
45 . C. Bona, Le "A micizie." Societa segrete e rinascita religiosa,
1770-1830, Turin, 1962. L 'A micizia of Turin ceased in June of 1828,
the victim of party strife (op. cit., p. 453).
46. T. Chiuso, La Chiesa . . . , vol. III, 37; C. Bona, op. cit.,
pp. 345-347.
47 . Memorie dell 'Oratorio , p. 121.
48 . Ibid., p. 123 .
49. Cf. some outlines of two discourses given by Don Bosco after
his death and collected under the title : G. Bosco, Biografia del Sacer-
dote Giuseppe Caffasso, Turin, 1860. Don Bosco spelled the name
Caffasso.
50. G. Bosco, Biografia del Sacerdote Giuseppe Caffasso, p. 75.
51. Memorie dell 'Oratorio, p. 133 .
52. Ibid., p. 123 .
53 . G. Bosco, fl pastorello delle Alpi, Turin, 1864, pp. 70-71,
footnote.
54. Memorie dell'Oratorio, pp. 161-163.

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DON BOSCO
55. T . Chiuso, La Chiesa, vol. III, 125.
56. Ibid. , pp. 124-125 .
57. Ibid., pp. 208-209. It seems that Charles Albert was trapped and
that the Statute, far from being his work, had been forced on him, after
a long struggle, by his counselors, especially by Thaon de Revel. (Cf.
E. Crosa, La Concessione dello Statuto. Carlo Alberto e il ministro
Borelli redattore dello Statuto, Turin, 1936).
58. Cf. T. Chiuso, op. cit., pp. 220, 230-231, etc.
59. Cf. on Bishop Fransoni, G. Martina, fl Liberalismo ed il Sillabo,
Rome, 1959, pp . 65-67, M.F. Mellano, fl caso Fransoni e la politica
ecclesiastica piemon tese (1848-18 50), already cited.
60. This seminary was closed to seminarians after 1848. The partic-
ulars are given in T . Chiuso , la Chiesa, 1892, vol. IV , 168-169. About
the question of civil marriage , cf. V. Eligio, fl tentativo di introdurre
il matrimonio civile in Piemonte (1850-1852), Rome, ·1951.
61. T. Chiuso, op. cit., p. 209. Cf. also R. Aubert, L e pontificat
de Pie IX, 2nd ed., Paris, 1963, pp . 77-78 .
62 . Memorie dell'Oratorio, p. 217.
63. G. Bosco, Cenno storico sulla congregazione di S. Francesco
di Sales e relativi schiarimenti, Rome, 1874, p. 3.
64. Ibid., p. 4.
65. G. Melano, la popolazione di Torino e de! Piemonte nel secolo
XIX, Turin, 1960, p. 75.
66 . Memorie dell'Oratorio, p. 240.
67. Ibid., p. 241.
68 . T . Chiuso, op. cit., vol. IV, 25. Giacomo Margotti was the
director of the newspaper l 'A rmonia (E. Spina, Giornalismo cattolico
e lib erate in Piemonte, 1848-1852, Turin , 1961, pp. 12, 17-24 ).
69. Memorie dell'Oratorio, pp. 243, 246-251.
70. R. Aubert, l e Pontificat de Pie IX, ed. cit., p. 73, footnote.
About the Waldensians in Italy of the nineteenth century , cf. the very
good work of G. Spini, Risorgim en to e Protestanti, Naples, 1956,
which rightly gives them an important place.
71. Ibid. , pp. 497-503: The balancing of a pontificate.
72. Many times Don Bosco traced the history of his religious
society: in the introduction to the Salesian Constitutions, in his docu-
mentation for the Church authorities and in conferences to the Sale-
sians. The history is taken up, with some additional details, in the

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DON BOSCO IN HIS CENTURY
43
beginning of a publication by E. Ceria, La societa salesiana, Fonda-
zione, organism 0, espansione, Colle Don Bosco, 19 51. It is a chapter
of a work by the Lyons Center for Salesian Research: Precis d 'histoire
salesienne, Lyon , 1961 , pp. 47-50.
73 . G. Bosco, Cenno, pp . 6-7.
74. Don Bosco was in contact with Antonio Rosmini for about ten
years (cf. Epistolario di S. Giovanni Bosco, vol. I, 31) The conversation
of Don Bosco and Minister Urbano Rattazzi to which I refer took
place in 1857, according to G.B. Lemoyne. This writer reports it in its
entirety, according to G . Bonetti (Storia dell 'Oratorio, in the Bolletino
Salesiano, 1883, p. 97), and in the Memorie biografiche, vol. V,
696-700 (English ed ., pp . 460-620.).
75. G. Bosco, All'Eccellentissimo ConsiglierediStato, Turin, 1880,
p. 10.
76 . Published in G.B. Lemoyne, Memorie biografiche, vol. VI, 335-
336 (English ed., pp. 181 -82).
77. Congregazione di S. Francesco di Sales. Unedited manuscript,
Turin. ACS [Archive of the Salesian Congregation) S.02 .025.Appendix,
Document 12 below).
78. Epistolario, vol. III, 127.
79. Cf. for example a letter of G. Bosco to Bishop A. Espinoza,
secretary of the Archbishop of Buenos Aires, late in 1874, in the
Epistolario, vol. II, 429.
80. G. Bosco, op . cit., p. 10.
81. A. du Boys, Dom Bosco et la Pieuse Societe des Salesiens,
Paris, 1884, p. 149.
82. Among others, cf. the dream about the "House of Mary,"
in the Memorie dell'Oratorio, pp. 134-136.
83. From the bibliography given below, we can see that eighty-
three works were signed and recognized by him and that he revised,
corrected, and published another sixty. In these latter works a sharp
critic can find certain formulas of his. In this book we will only refer
to works which are explicitly recognized as Don Bosco's. We will make
some exceptions for a purpose, for instance, the second part of the
Regulations for the H,JUses, Turin, 1877, whose ascetical lessons drew,
as we have been able to verify personally from manuscripts, from a
chapter of a set of Regulations which was in part an autograph. We will
cite only works which easily offer to those who examine them a guaran-
tee of authenticity. The editions indicated were chosen to begin with
because they are of particular interest, or in general on account of the
date found in the life of Don Bosco, or at times because they indicate

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DON BOSCO
the original state or the final state of a text (as is the case of the 6th
edition of the Life of Dominic Savio).
84. We are dealing with an interesting observation made at a con-
ference of E. Valentini on La spiritualita di D. Bosco, Turin, 1952,
pp. 24-25 .
85. G. Bosco to Turco, September 2, 1867, found in the Epistolario,
vol. I, 497.
86. E. Ceria, Memorie biografiche, vol. XVI, 430 ; vol. XVII, I 07
Epistolario, vol. II, 142-144, 208, 412 , 422. F. Desramaut, Les Me-
morie I, p. 45, footnote .
87. Cf. footnote 33 above and also p. 266.
88. Memorie dell 'Oratorio, p. 110, text and footnote.
89. P.L. Sales, La vita spirituale dalle conversazion i ascetich e de!
servo di Dio Giuseppe A llaman o, 2nd edition, Turin, 1963, p. 627.
90. G. Bosco, Vitn de! giovanetto Savio Domenico, 6th ooition,
Turin , 1880, pp. 88, 90. [St. Dominic Savio by St. John Bosco, trans.
and ed. Paul Aronica, 2nd ed., Don Bosco Publications, New Rochelle,
N.Y., 1979 ., p. 111).
91. Memorie dell 'Oratorio, p. 111 .
92. Ibid. , pp. 111-11 2.
93. E. Ceria, Memorie biografiche, vol. XI, 161 (English ed., p. 14 7);
vol. XIII, 253, 255. About Secondo Franco: an article by M. Colpo in
the Dictionnaire de Spiritualite, vol. V, col. 1014-1016. On Diessbach :
C. Bona, op. cit., pp. 3-229, 307-314.
94. Le Sei domeniche e la Novena di San Luigi Gonzaga con un
cenno sulla vita de! Santo (Ist ed., Turin, 1846) were promoted
throughout Don Bosco's life, either separately (9th ed., Turin, 1888)
or inserted in the Giovane provveduto starting with the 2nd edition,
Turin, 1851. This booklet showed similarities to a work by a Jesuit
of the preceding century: Fr. De Mattei's Considerazioni per celebrare
con frutto le Sei domeniche e la Novena in onore di S. Luigi Gonzaga
della Compagnia di Gesu, Rome, 1766; new editions. Cf. P. Stella,
Valori spirituali net "Giovane provveduto" di San Giovanni Bosco,
Rome, 1960, pp. 40, 70-76.
95. G. Bosco to G. Bonetti, December 30, 1868, in the Epistolario,
vol. I, 360. The Practice of Cnristian Perfection by Rodriguez was
recommended in the Cattolica provveduto (p. 209), compiled by
Giovanni Bonetti under the direction of Don Bosco. It appeared in
that same year 1868.
96 . J. Bacci, Vita de! B. Filippo Neri, Rome, 1622; new edition.

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DON BOSCO IN HIS CENTURY
45
P. Stella, (Valori spirituali, pp. 41-42) pointed out that the Ricardi
of Saint Philip Neri are found in an anonym ous work which Don Bosco
knew well: Un mazzolin di fiori ai fanciulli ed a/le famiglie, ossia
Antiveleno Cristiano a difesa dell 'in nocenza, Turin, 183 6, pp . 243-245 .
97. G. Bosco, Porta teco, cristiano, Turin, 1858, pp. 34-36: Ricardi
generali di San Filippo Neri al/a gioventu.
98. G. Bosco, Cenno biografico sul giovanetto Magone Mich ele,
Turin, 1861, ch. 9, pp. 44-46. [Bosco's biography of Magone is the
primary source for an English biography of the boy by Peter Lappin:
General Mickey, New Rochelle, N.Y.: Don Bosco Publications , 1977.]
99. Introduzion e al R egolamento per Le case de/la Societa di San
Francesco di Sales, Turin, 1877, pp. 7, 10 .
100 . Cf. the panegyric in honor of Saint Philip Neri, written entirely
by Don Bosco to be delivered at Alba, before an audience of priests
(published by G.B. Lemoyne, Memorie biografiche, vol. IX, 2 14-22 1
(omitted in the English ed.); cf. Documents below.
101. Memorie dell'Oratorio, p. 141.
I 02. Some passages from the Controv erses are found in fl Cattolica
nel secolo, 2nd ed., Turin, 1883 ; some passages from the Introduction
to the Devout Life in fl giovane provveduto, Turin, 184 7, and in the
Porta teco, 1858; some material from Entretiens spirituels in the
Introduzione a/le R egole o Costituzioni, Turin, 1877 ; some material
from the Constitutions of the Visitation Nuns in the Salesian Constitu-
tions . This list is not complete (Cf. in this regard, P. Stella, L 'influsso
de/ Salesio su D. Bosco, mimeographed copy, Turin, 1954).
103 . The article in the Church History (new edition, Turin, 18 70,
fifth perio d , ch. 4, pp. 301-303; cf. also document 27) dedicated to
Saint Francis de Sales by Don Bosco shows Don Bosco was attracted
by the gentleness of his fellow countryman and by his zeal in defend-
ing the faith. The Introduction is recommended in the Giovane provve-
duto, first part, under Cose necessarie, art. 6. (2nd ed., Turin, 1851,
p. 18; 101 st ed., Turin, 1885 , p. 17), in the Chiave de/ Paradiso (2nd
ed., Turin , 1857 , p. 38), in the Porta teco (cf. above) and in the Catto-
lica provveduto, " Regole di vita cristiana" (Turin, 1868, p. 209).
104. Cited in G. Bosco'sPorta teco, Turin, 1858, p. 3.
105. fl Cristiano guidato al/a virtu ed al/a civilta secondo lo spirito
di San Vincenzo de Paoli, Turin, 1848 .
106. G. Bosco,Porta teco, ed. cit., p. 55.
I 07. About Blessed Sebastian, data from Vies des saints et bien-
heureux, by Jules Baudot et Chaussin, Paris, 1935, vol. I, 625-627 .

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DON BOSCO
Charles Gobinet ( 16 13-1690), author of Instruction de la jeunesse en
la piete chretienne, tiree de la l 'Ecriture Sainte et des SS. Peres, 16 55,
from which P. Stella has brought to light its direct or indirect influence
on the Giovane provvedu to of Don Bosco (P. Stella, Valori spirituali,
pp . 22-36), was another important source, to which we should also
probably add the Spiritual Combat attributed to L. Scupoli , a work
recommended in Cattolica provveduto (Turin, 1868, p. 209).
108. P. Stella, I tempi e gli scritti che prepararono il "Mese di mag-
gio" di Don Bosco , in the Salesianum, 1958, pp. 648-695; Valori spiri-
tuali nel "Giovane provveduto" already cited.
109. G. Bo sco, Il giovane provveduto, 2nd ed., Turin, 1851 , p. 35 ff.
110 . L 'Appareccio alla morte, of which we now have a critical
edition by 0 . Gregorio, Rome, 1965.
111 . G. Bosco, Nave giorni, 3rd ed., Turin, 1885, first and ninth day .
112. G. Bosco, Notizie storiche intorn o al miracolo del SS. Sacra-
mento, Turin, 1853, pp . 35-39.
113. Some details from my commentary on S. Jean Bosco, Saint
Dominique Savio, 3rd ed., Le Puy et Lyon, 1965 , pp. 99, 107 , 108,
116.
114. G. Bosco, Cenno storico, op. cit., p. 15.
115. G. Carriatore on S. Alfonso M. de' Liguori, Opere Ascetiche.
Introduzione generate, Rome, I 960, 207.
I 16. P. Stella ( Valori spirituali, pp . 46-79) brought to light the
co ntribution in the writing of the Giovane provveduto of an anony-
mous writer in the tradition of C. Gobinet, an anonymous writer whose
book: "G uida angelica, o siano pratiche istruzioni per la gioventu"
was very influential in the Italian tradition. This work, very practical
for all young people , was published by a secular priest from Milan,
and was corrected and expanded in Turin in 1767. In his Fondamenti
della cattolica religione, Turin, I 883, pp. 36-3 7, Don Bosco recom-
mended De Barruel to his readers . in his Storia d'Italia (5th ed ., Turin,
1866 , 4th period, ch. 41, pp. 448-451), Don Bosco dedicated an entire
chapter to Joseph De Maistre which included a long quotation of his on
the infallibility of the Pope. And all those who have read the biography
of Joseph de Maistre know how close he was to his nephew, Eugene de
Maistre.
I I 7. There is a chapter dedicated to him in G. Bosco, Storia d 1talia,
ed. cit., 4th period, ch. 43 , pp. 456-45 8, and references to his works in
G. Bosco, Vita di S. Paolo, 2nd ed., Turin, 1878 , pp. I 16, 145.
I 18. It seems that Don Bosco's esteem for Antonio Rosmini (I 787-
18 55) was unfailing (cf. G. Bosco Storia d 'Italia, ed. cit., pp. 4 76-4 79).

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47
In the second year of the Letture Cattoliche, in May and then in July
of 1854, there appeared two articles by Giovanni Perrone (17 94-1876),
a native of Chieri, and a Roman theologian . The articles were: "Cate-
chismo intorno al Protestantesimo ad uso de! popolo " and "Ca techismo
intorno alla Chiesa ad uso de! popolo ." In January of 1867, Don Bosco
gave him some documentation for a work against the ·waldensians
(Epistolario , vol. I, 443-444). Very soon he would be the official author
in dogmatic theology for the Salesians (G. Bosco, Cenno istorico, op.
cit., p. 15). It should be added that there was nothing unusual about
this: Fr. E. Hocedez , who wrote a biographical sketch about him in
his Histoire de la th eologie au XJxe siecle, (Brussels and Paris, 1952,
vol. Ill, 353-355), said that Perrone was " the most universally known
theologian of his time and probably the most influential. " Five works
of Bishop de Segur are found in the L etture Cattoliche between 1860
and 1879; L e pape in 1860 ; L 'Eglise in 186 1; La tres sainte communion
in 1872 ; Taus /es huit jours in 18 78; Venez a moi in 1879. La tres
sainte communion was quoted in G. Bosco, Nave giorni, 6th day .
Guiseppe Frassinetti ( 1804-1868), one of the best promoters of fre-
quent Communion in the middle of the nin eteenth century (R. Aubert,
Le Pontificat de Pie IX, ed. cit., p. 464 ), was very close to Don Bosco
(cf. G. Vaccari , San Giovanni Bosco e il Priore Giuseppe Frassinetti,
Porto Romano, 19 54 ). Among the nine articles which Frassinetti
prepared for the Letture Cattoliche, from 1859 on, the following
deserve to be mentioned on account of their special significance: 'II
Paradiso in terra nel celibato cristiano," November 1861 , and "Due
gioie nascoste," December 1864.
I 19 . F. Desramaut, Les Memorie I, pp . 250-256.
I 20. A talk at the closing of the spiritual retreat of September 18 76,
according to a text written by Fr. Lemoyne, revised by Don Bosco,
and found in E. Ceria, Memorie biografiche, vol. XII, 463.
121. G. Bosco to G. Cagliero , February I 0, I 885, in the Epistola rio,
vol. IV , 314 .
122. Jean Leclercq , Saint Pierre Damien, ermite et homme d'tg lise,
Rom e, 1960, p. 206.
123 . Attempts by E. Ceria in the Memorie biografiche, Turin , 1936,
XVII , 7-13 ; and in San Giovanni Bosco nella vitae nelle opere, 2nd ed.,
Turin , 1949, pp. 285-292, are probably the best.
124. G. Bosco to Bishop Fissore, Janu ary 12, 1875, in the Epistolario,
vol. II , 445.
125. E. Ceria, Memorie biograjiche, vol. XV, document 4 2, p. 7 51.
126. G. Bosco to the bishop of Vigevano, in the Epistolario, vol. 11,
455 .

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DON BOSCO
127 . Account of L. Fiore on the diocesan synod of Turin, November
18 8 1, found in E. Ceria, Memorie biografiche, vol. XV, document 21,
716.
128. Some details about this controversy are found in A. Auffray's
Un grand educateur, saint Jean Bosco, 7th ed., Lyon, 1953, pp. 430-
441. The account and many references in A. Amadei and in E. Ceria,
Memorie biografiche, vol. X-XVI, passim and in the Epistolwio, vol. 11-
IV , passim .
129 . Estinrnte of E. Ceria, in San Giovanni Bosco, ed. cit., p. 2 10.
130. About the Tonello mission, cf. R. Aubert, Le Pontifical de
Pie IX, op. cit., p. l 04 .
131. Cf., for example, E. Ceria, San Giovanni Bosco, pp. 209-219.
However, like the controversy with Bishop Gastaldi, the problem of
Don Bosco's role in the relations between the new Italian state and the
Holy See has not yet been perfectly clarified. In this case, the Salesian
documentation leaves much to be desired because Don Bosco discussed
these matters only orally with his colleagues and even afterwards he
remained very reserved when discussing them . Nonetheless, the essen-
tials which I have assumed here are well founded.
132. The publication in the Catholic Readings of the anonymous
Catechismo catto lico su lle Rivoluzioni (5th ed., Turin , 1854) which
considered revolutions outrageous procedures, is indicative of his
thought in the first part of his life as a priest. We believe that after
18 70 he changed his way of thinking.
133 . His ideas are fol.ind in G. Bosco, Storia d'Italia, 5th ed ., Turin,
1866, pp . I 79- 180: The temporal goods of the Church and the proper-
ties of the sovereign pontiff.
134. Don Bosco 's words of praise for Giacomo Margotti "by virtue
of the bonds of friendship which have united us for many, many years,
and in homage to the solid Catholic principles which he defended so
fearlessly " were written in an album he sent to this priest journalist
on July 27, 1873, and were published in the Epistolario; vol. II , 294-
295.
135 . Interventions by Don Bosco in the first general chapter of the
Salesians, 1877, according to the acts which are available in E. Ceria,
Memorie biografiche, vol. XIII, 288.

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The Road of Life

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A Very Simple Anthropology
Don Bosco was not afraid of discussing very serious problems in
spiritual matters. In the first lines of his manual of prayers for boys,
which was also a book of spirituality, he spoke about God , about man
and his destiny .1 In his booklet , "the Month of May," the reflection
for the first day is about "God our Creator" and "our soul. " 2
He had very simple ideas about human nature which he never
attempted to develop, since he was not a gifted original theologian.
He had acquired these ideas from his parish catechism classes in Castel-
nuovo and from his classes at Chieri. In later years, his reading and
more still his audience of boys and working people did not encourage
him to develop his ideas in any special way , at the risk of complicating
them. These ideas , however , more or less consciously guided his spiri-
tual and pedagogical decisions. It seems, then, indispensable in a study
of his thought, to try to discover these basic ideas. His vague and non-
technical vocabulary sometimes makes this undertaking difficult.
It is important to note that his ·sayings expressed his real convic-
tions. A thorough knowledge of his correspondence, of his talks, of his
conversations, and in general of his life , excludes any dichotomy
between his vision of things , although abstract, and the decisions of
his daily life. Excluding some very rare cases, there seems to be no
serious doubt that these ideas were related and homogeneous .
Body and Soul
Man is composed of body and soul. Don Bosco was not ignorant of
the accepted fact that the body is the "matter" of which the soul is
the "form ," a belief which could lead to a type of dualism, but he

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DON BOSCO
saw things and spoke about them in more concrete terms. The body
serves as a casing for the soul, "given to us to cover our soul,"3 and is
united to it.4 But it is a weight on the soul, and the prospect of being
freed from it has obsessed the saints from Saint Martin to Dominic
Savio.5
The soul "is that invisible being which we feel within us. It is like
the spirit of God which, in the first days of the creation, was breathed
into the body of man . This internal "breath" is "simple," "spiritual"
and "immortal." It has the "capacity of originating ideas, of linking
them together , and of producing masterpieces ... "6 Don Bosco gives
specific details about the faculties of the soul in his Esercizio di devo-
zione alla misercordia di Dia (Practice of the Devotion to the Mercy of
God): "Through his intellect , man knows the truth , through his reason
he knows right from wrong, through his will he practices virtue and
acquires merits before the Lord, and through his memory, the gifts
of speech , reasoning, and knowing . ..7 In lining up these faculties
he followed an opinion which was not very Thomistic. In his life of
Louis Colle , he reproves educators who "ignore the true nature and
interdependence of our faculties, or who lose sight of them too much .
They tend to overdevelop the faculties of knowing and of feeling,
which for some deplorable, but very common error , they take to be
the faculty of love. On the other hand, they completely neglect the
principal faculty , the only source of true and pure love , of which
feeling is no more than a false image , namely, the will."8 This
"Scotistic" position, which a study of his teaching about charity
will clarify beyond a doubt, brings Don Bosco very close to Fran-
ciscan and "Salesian" spirituality (that of Saint Francis de Sales) .
The Wonders of Human Na ture
Don Bosco admired human nature . We have already noted his
Liguorian and clearly anti-Jansenistic education. He was impressed
by the perfection of the senses "as so many masterpieces of a crafts-
man of infinite ability ,"9 as also by the wonders of thought, of cour-
age, and of love. History had offered him many examples of these
marvels, and Judaeo-Christianity did not have a monopoly on them.

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THE ROAD OF LIFE
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He found these marvels outside the Christian world, among the vir-
tuous men of ancient Italy. About Cato, the younger, he wrote : "His
learning, his diligence, his simple life, his kindness made him dear to
all and made him acclaimed as a model of virtue." 10 He called Scipio
a "great leader" of "outstanding honor,"11 Hadrian a person who
"loved peace , justice, and sobriety," 12 and Caesar himself one who
knew how to make himself "loved by the people through his kindness
and generosity ." 13
Since he accepted a strict interpretation of the principle "outside
the Church there is no salvation ," he did not believe that there was a
supernatural influence on the behavior of these Romans 14 and saw
their actions and expressions merely natural virtue. He admired other
"natural" virtues, such as those of children who are at an age of "sim-
plicity , humility , and innocence ... "IS We will have occasion to show
how he wished to see the development of these natural virtues. Very
often he would wish the recipients of his letters a happy life Here on
earth!
From this point of view, Don Bosco was clearly a humanist.
The Road of Life and the Way of Salvation
However , he was in no way absolutely satisfied with this transitory
life . He considered life as a road which led to heaven, provided the
right way was chosen. "Life is a journey toward eternity," Saint Al-
phonsus had told him.16
His very real humanism , which encouraged him to make the world
more pleasant for his young men and to work in concrete ways for the
good of the whole of human society, did not prevent him from being
very aware of the transitory character of this life and of the trials which
it brings. After death , there is no rest and true joy if not in God , and
life itself is a painful journey , an " exile in which we go from place to
place on pilgrimage." 17 Fortunately, there is a lamp which guides
man. According to Don Bosco, Dominic Savio had given this advice to
a companion who was suffering: "This carcass (the body) will not last
forever, will it? It has to wear out little by little, until it goes to the
tomb . And then , my dear friend, our soul will be freed from the cares

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DON BOSCO
of the body and will fly glorious to heaven and will enjoy health
and unending happiness."IB If Dominic Savio really said these words,19
he had captured his master's thought perfectly . According to Don
Bosco when we die "with joy on our face and with peace in our hearts,
we will go to meet our Lord Jesus Christ, who will welcome us with
kindness and will judge us according to his great mercy. He will lead
us ... from the tribulations of life to a happy eternity , to raise us
and bless us forever."20
The sobering part of this view is that there are several possible roads
to take, but only one "sure" one which leads to salvation .
The attainment of eternal salvation was one of the major worries
of Saint John Bosco. The fear of not being saved was a source of great
anxiety for him as it was for others. "Remember, Christian, that we
have only one soul. If we lose it, everything will be lost forever. "21
"The first, the most important, indeed the only concern should be to
save your soul. Oh! the Lord exclaims : What does it profit a man if he
gains the whole world, if he loses his soul?"22 Of the three inscriptions
which he placed over the door and on the walls of his room, two
reminded him of personal salvation . One read: "One thing alone is
necessary: to save your soul" and another, "Give me souls and take
away the rest," was the motto which urged him to work for the salva-
tion of others.23 Was he himself really afraid of being damned? All
his sayings about salvation did not have equal value and some , perhaps ,
were no more than formulas which had become habitual. Nonetheless,
he asked his readers and his correspondents often to help him avoid
this final disgrace of losing his soul.24
It is good , then , not to hazard the "way of perdition" but to follow
"the way of salvation." ln the introduction to the Life of Saint Peter,
Don Bosco prayed for his readers and himself that "the merciful
God .. . help us to maintain ourselves constant in the faith of Peter,
which is that of Jesus Christ, and thus to walk along the sure way
which leads us to heaven."25 In saying this he did not simply express
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Repose in God
Man comes from God. If he is faithful to his destiny, he returns
to him. Salvation is given to those who at the end of their days find
rest in him.
His Storia Sacra (B ible History) and his Mese di maggio (Month of
May) explain that the soul was created "to the image and likeness" of
God26 and the rules for his houses of 1877 , state that man was created
"to love and serve God (his) creator. " 27 His Esercizio di devozione alla
misericordia di Dio (Devotion to the Mercy of God) goes a step further
in stating that God created us "capable of profiting from his grace. "28
Finally, in his Mese di maggio (Month of May) he also states that the
Creator gave us this soul which "in the midst of the many pleasures
of this earth . . . is always restless until it rests in God. For this reason
only God can make it happy ."29 All this might seem very traditional.
But in order to grasp the idea which Don Bosco had of man and of life,
it is necessary to imagine him concentrating his thoughts on God as the
rewarder on the last day .
The Important Theme of the Last Things
Don Bosco was logical. Given that man finds himself busy traveling
down a road whose destination is extremely important, the theme of
the last things would have to acquire great importance in his catechesis
and in his spiritual pedagogy. The instructions which he had received
and his personal ideas about man's destiny coincided in an alm ost per-
fect way with his experience as a director of souls. This encouraged
him to speak frequently about the final destiny of man. Around 1840
and for some time before that, a long line of masters of the spirit had
counseled beginners to meditate every day and in a concrete way on
the last things . Saint Alphonsus had said: "The confessor must first
of all prepare (his soul) for mental prayer, that is, meditate on the
eternal truths and on the goodness of God."30 Don Bosco was an
educato r. For him the death of one of his spiritual sons under un-
certain conditions was an irreparable failure. He knew his boys, their
moral weaknesses , their illusions and their false ideas about life and

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DON BOSCO
about happiness and he was not ignorant of the fact that mature men
are not much different. For him the thought of death could correct
all deviations of both young and old.
Thus he spoke about the last things. In the first section of his
manual of prayers for boys, his initial exhortation and six of the
seven meditations (which we know were inspired mostly by Saint
Alphonsus) were on death, judgment, hell, and paradise . . .31 His
educational biographies for adolescents described in the most minute
details their last hours;32 truly, the thought of death often preoccupied
this director and this friend of the young.
Death is a personal problem. Apparently, the works of Don Bosco
do not contain anything really original about the last things of man and
of the world, questions which in the twentieth century would deeply in-
volve Catholic theologians. The "general judgment" would reduce itself
to the solution of personal cases taken as a whole. 33 His reflections on
the last things were in accord with the tradition of the nineteenth
century . His themes were: the inevitability of death, the uncertainty of
the moment of death, the supreme importance of death, and eternal
happiness or unhappiness. His teaching was practical and moralizing, as
was that of Saint Alphonsus in his Preparation for Death, a book which
Don Bosco recommended to his boys.34 In his sermons and, in particu -
lar, in his "good night" talks, he would remind his boys and his co-
workers of the need to be prepared for death. The numerous deaths
whic]:i. occurred in the house of Valdocco offered him the occasion to
return often to this "great truth." Nothing is more uncertain than the
moment of our death. Death does not wait ... "It can take place a year
from now, a month from now, a week, a day, an hour, or perhaps as
soon as you finish reading this thought. My Christian reader , if death
struck us at this moment, what would become of your soul? What
would become of my soul?"35 These warnings were enough for him.
He did not usually resort to realistic descriptions which would have
shocked his listeners. Don Bosco spread peace , even when he spoke
about death. At times the images in his "dreams" were strong, but
never tormenting. It is no longer surprising , then, that he should insert
in his manual of prayers for young men a Prayer for a Happy Death,
attributed to a person who had been "converted." In comparison with
other passages of the devotional literature of the eighteenth century,

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this prayer, all things considered , seems harmless .36
He used to speak eloquently about heaven, too . A conversation
about "the great reward which God prepares in heaven for those who
preserve their baptismal innocence" made Dominic Savio go into an
ecstasy .37 We know from a reliable witness that Don Bosco used to
speak about heaven "as a son would of his father's house."38
It was natural , then , that he should consider life to be lived in
reference to this last end . Wise Christians fulfill their duties in a way
which will give them satisfaction at the hour of their death. At the
beginning of one of his sermons, Don Bosco wrote: "The end of mai:i .
Remember your last end and you will never sin."39 A little later he
would explain that Saint Martin had had this insight. When God re-
vealed to him that his death was approaching, "he was full of happiness ,
because all his actions and all his words had always been directed to-
ward the final day of his life ..."40 Don Bosco used to love to re-
peat : "One reaps what he has sown."41 It is necessary to acquire
many merits for the hereafter. Everyone who thinks about his final end
cannot help doing it. 42
In this he found himself in accord with such writers as Saint Robert
Bellarmine and other humanists. He did not imitate emotional fanatics
like Father Giovanni Battista Manni , who had described death in the
darkest colors. He did not even follow Saint Alphonsus literally , who
was already more moderate than others. 43
Exercise for a Happy Death
This orientation of Don Bosco can be explained by considering his
monthly exercise of a happy death, to which he gave the greatest
importance. It taught him to direct all his life toward its final purpose.
Father Joseph Cafasso, who had advised him to practice this devo-
tion,44 was not the author of it. ln 1840 "the exercise for a happy
death" had been in use for several centuries.45 It is known that after a
time of disuse, it flourished again in the second half of the seventeenth
century. Its outline, for example, was found in the writing of Father
Claudio Judde (died in 1735), who wrote thus: "To practice dying
means to take one day- either once a month or at least a few times

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DON BOSCO
during the year- in which we will do everything that we will have to
do on the last days of our life: a good examination of conscience, a fer-
ve nt Communion with the acts of devotion which are customary
during the reception of Holy Viaticum, and reading from the ritual
the prayers for Extreme Unction, which the Church recites for the
dead and which are so very appropriate for those who are dying.
Finally we would imagine ourselves before the tribunal of God ... " 46
Don Bosco recommended with insistence this practice of going to
confession and receiving Communion with the sentiments which some-
one should have who has to appear at any moment before God. He
even said: "I believe that the salvation of a religious can be assured,
if every month he receives the Holy Sacraments and adj usts the mat-
ters of his conscience as if he had , in fact, to leave this life for eter-
nity. "47 This practice frees both young people and adults from a
troubled conscience and urges them to seek perfection . In this way
their life becomes regulated and their energies are committed to the
service of God. "Do not neglect the exercise of a happy death once
a month," Don Bosco wrote to a young cleric (Translator's note: the
word cleric in this book means a young professed Salesian who is a
st udent for the priesthood . In Don Bosco's time it was also applied to
any student in a major seminary who had officially received a cassock
at a formal ceremony of "clerical" investiture) , "and examine your
conscience to see what you should acquire , correct , or take away,
so that you might be a good soldier of Christ."48 ln short, he con-
sidered this exercise as "the key to everything else."49
Prudent Trust in Men
He was diffident about men who were weak and sinful, and yet at
the same time gave them his trust. He believed that nothing was se-
curely attained on this earth. The severe principles of his youth
had been tempered only by his Liguorianism, which was not a per-
missive school of thought. His experience in dealing with souls did
not allow him to adopt a rosy view of life.
He was aware of the weakness of human creatures. Good will among
young people, as was the case with Michael Magone, is often but "a

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cloud" which vanishes under the pressure of bad influences.so "A
young person is at a fickle age when he changes his mind often."S1
Even in the adult world, people of the character of a Dominic Savio
are quite rare. One does not have to be a psychologist to know this.
He believed also in the existence of the prince of darkness and in
his activity among men. In his Storia sacra (Bible History) he told
in the most traditional way how sin had entered this world after the
temptation of Adam.s2 Later on he insisted in strong terms, especially
in his "deams," on the harmful influence of the spirit of evil in the
lives of men . In his dreams, this spirit appeared in strange forms,
worthy of the Life of Saint Anthony and of the Divine Comedy. He
appeared as a serpent , as an elephant, as a large car or an infuriated bull
with seven moving horns.s3 His evil activities are depicted in a colorful
variety of images: he closes mouths in confession;s4 he sets traps for
the unfortunate in which they ensnare themselves for good: these traps
are pride , disobedience, envy, lust, stealing, gluttony, anger and sloth .SS
He rejoices shamelessly over confessions badly mades6 and over the
evil conversations of his victims.s7 Don Bosco saw that the evil spirit
was preparing snares even for the Salesians.s8 Around 1860 he was
tempted by Satan as was the Cure of Ars , his contemporary.s9 To
ignore the fact that the devil was always lying in wait, wandering about
day and night "like a roaring lion ," would mean to neglect one of the
important elements of his spirit and of his teachings .
A realist always, he was also aware that evil is found in man . From
his earliest childhood he considered the dangers of going around with
"bad companions" in school and even in the seminary in Chieri.6°
In the prisons of Turin he discovered "how great was the malice and
the misery of men ." 61 He denounced the evils of bad companions
in the very first pages of his manual of prayers and repeated the same
warning to hundreds of thousands of persons whom he counseled.62
In his instructive biography of Dominic Savio, he praised the prudence
of this holy young man, who though apparently invulnerable, none-
theless shunned bad company .63 We discovered another pessimistic
declaration from the pen of this great optimist. He said that we must
·resign ourselves: "the whole world is seated in wickedness. And we
cannot change it ... " 64 The "world" for this man among men was an
"enemy," "full of sin ."6s Evil exists and is contagious.

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This having been said , his spirituality, like his pedagogy, was based
on two pivotal principles : trust in God who does not abandon his
creatures and trust in the wisdom and good-heartedness of men.
We will have ample opportunities to demonstrate how much he
worried about letting God have the first place in helping people become
holy. On the other hand , considering just his pedagogy, which was
quite remarkable for its sense of human progress - in all fields, in-
cluding holiness itself- making the young "tow the line " did not satisfy
him any more than letting them follow their every whim. His method
appealed to their "reason" and to their "heart," terms which we will
soon be forced to define. He wanted to conquer a young man's mind
and develop in him good feelings and sound judgments. Very deliber-
ately he used "reason, religion, and kindliness"66 as a lever. Mild-
mannered and kind , he tried to arouse good will for the kingdom of
God. In the happy atmosphere which he knew how to create, he
found intelligent minds which were willing to understand and wills
which desired to love good things and to do them. Here we find our-
selves at the heart of the most definite principles of his spirituality, as
also of his pedagogy and his pastoral activity. In fact, he lived according
to these general convictions about the goodness of human nature .
Perfectly consistent in his admiration of people and of young men in
particular, he respected them and gave them , prudently , his confidence.
Don Bosco, then, was neither a simpleton who navigated in the
realms of illusions, nor a pessimist who despised God 's most obvious
masterpiece on this earth. Aware of the limitations of human beings,
he believed in their goodness . A real trust in man corresponded to
his optimism.
The Universal Call to Holiness
He also preached the universal call to perfection, or more exactly,
to holiness .
A saint is entirely "for the Lord," observed Dominic Savio percep-
tively .67 He shows this by his virtuous life . Don Bosco believed that
a saint is a man of God whose virtue is heroic. "The Christians of
the first generations were called saints on account of the virtuous and

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mortified lives which they led."68 The introductions to the biographies
which Don Bosco wrote about people who were striving for holiness
confirms this idea. For instance, speaking about Michael Magone, he
praised "his exemplary diligence in doing his practices of piety,"
his "punctuality in fulfilling his duties ," his "devotion to the Blessed
Virgin," his special care in "preserving the virtue of purity" and his
charity towards his neighbor.69 In concrete terms, he believed in a
simple and direct road toward holiness which was "not extraordinary
or showy, but common, ordinary, and perhaps seemingly insignificant."
It was the road which Father Joseph Cafasso had certainly pointed
out to him .70 This same master had taught him to fulfill his duties
in life "with order and prudence according to the needs and circum-
stances of time, place, and people. When a person does things well,
this is enough to make him holy , whether he is a lay person, a father
or mother, or a priest." 71 Neither Joseph . Cafasso nor John Bosco,
then, believed it was necessary to have the extraordinary gift of infused
contemplation in order to reach holiness.72 Nothing stands out in the
teachings of Don Bosco which refers to the three ways or the three
degrees of perfection.
He didn't think of this type of holiness as being reserved only for
some, but rather as something proposed and even prescribed by God for
all men. It did not seem to him admissible to divide all of humanity
into two groups: a mass of mediocre persons who limit themselves to
practice the commandments and a few elect who alone are capable of
following the counsels. He interpreted the verse from Saint Paul : "It
is God's will that you grow in holiness" (1 Thess. 4,3) in the sense that
perfection was obligatory for all.73 As Father Joseph Cafasso had also
taught him , holiness is for all, and besides it is easy. 74 On a spring
day in the year 1855 at the school at Valdocco during a sermon, a
priest took time to develop with special care three ideas which made
a deep impression on the soul of Dominic Savio : " It is the will of
God that we all become saints. It is easy to do it. And there is a great
reward waiting in heaven for anyone who becomes a saint. " 75 This
preacher was either Don Bosco- the most probably hypothesis - or else
someone who shared his ideas . We read , for example , in Don Bosco's
Porta teco (Your Spiritual Guidebook) of 1858, words addressed to all
Christians: "God wants all of us to be saved . More than that , it is his

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DON BOSCO
will that we all become saints."76 He made himself understood. A
certain amount of eagerness, perhaps a little too intense, in striving for
holiness is seen in the lives of several members of the first generation
of his followers. Dominic Savio is the most well-known, but Michael
Rua is the best example:'77 The fidelity of all these good souls in the
quest for holiness was not , from another point of view, entirely irre-
proachable, because some of them were inclined- who would believe
it? - toward a certain amount of pessimism, and unconsciously took a
path contrary to that of their master. 78 The history of the spiritual
descendants of Don Bosco would hold a few surprises.
Progress in the Search for God
Don Bosco traveled his own road at a lighter pace. His mottos
could even promote a type of innocent Pelagianism. Both to Dominic
Savio and to his director the ambiguity of the phrase "make yourself a
saint"- a phrase which was commonly used in their language - escaped
them. 79 Don Bosco's teachings , however, took everything into ac-
count. The importance that he gave to the sacraments in his pedagogy
would be enough to assure us of his belief in the preeminence of the
role of God in our efforts to acquire holiness. Very rightly he believed
that the grace of our Lord Jesus Christ was necessary for anyone who
wished to progress "in life and death , and to keep him strong along
the way which leads to heaven."so He also believed very strongly that
"no small amount of violence" on the part of human beings was neces-
sary _s1 If holiness is not conceivable without God, "without whom all
men's efforts are in vain ,"82 it is just as necessary that every individual
take God's loving call quite seriously. " ... The effects of the grace
of God are marvelous only in those who strive to correspond to
it."83 We must say that for him everything was balanced by his favorite
quotation from Saint Paul: "I can do all things in Him who strengthens
me."84 He was inclined neither toward a horizontal naturalism nor
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The Role of Reason in the Search for God
Since human nature was invited with so much insistence to partici-
pate in the striving for holiness, we can ask ourselves if Don Bosco did
not have a special liking, either consciously or not , for one or another
of man's faculties. Certain forms of spirituality are believed to be
voluntaristic, others intellectualistic or affective.
"Reason" assumed a role of primary importance to his religious
pedagogy and, for that matter, also in the whole of his spirituality.
By reason he meant, often in very inexact language, the human ability
to judge and to reflect. The educator, described in his treatise on the
preventive method and in several of his letters, appeals to the "reason"
of his students , because he explains to them the rules of the institution,
gives a generous amount of advice, and justifies his reprimands.ss
When Michael Magone, a very impetuous young man, after separating
some boys who were fighting, told them: "We are reasonable beings,
so we go by reason and not by force," 86 he was repeating Don Bosco's
very words. In spiritual matters, Don Bosco did not believe in syste-
matically molding his boys; he preferred to show them what God,
acting through him, expected of them. In this regard, the formation
of Dominic Savio is typical.
Sometimes his spirit directed him to discuss points of morality
or of asceticism and to give edifying examples. However, he did not
dwell upon theological speculation. All his life long he practiced the
lesson which, as we know, he received on the night of his dream at the
age of nine: "Begin immediately , then , to instruct them about the
ugliness of sin and about the beauty of virtue."87 On the other hand,
an apostolic person of the nineteenth century had only to allow him-
self to be carried by the theological current of the times to act in this
way. His ideas were influenced by the moralistic spirit of the age, which
the convitto had also developed in him.
He was certainly capable of reasoning about his own convictions.
Nevertheless we must be careful not to give undue importance to some
statements of his. For example , "Faith and prayer. These are our
weapons and our supports ,"ss in no way proves that he was a fideist.
Some of his pamphlets contain short polemical discussions about
matters of controversy between Catholics and Protestants: the visible

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DON BOSCO
Church, the sacraments, purgatory, relics, the veneration of the Blessed
Virgin. The arguments are scrutinized one by one. A Catholic attacks,
makes marginal concessions, discusses essential matters, concludes his
discussion with assurance, emboldened by a set of reasons which
unseat his adversary or convince him.89 In 1870 Don Bosco the apolo-
gist did not have the slightest difficulty in accepting the teachings of
Vatican Council I about the active role of reason in the sphere of super-
natural truths.
It seemed to him that beyond the possession of ordinary faith,
growth in holiness had to be guided by an ever deeper knowledge of
Christian theology. In this connection, a few statements found in his
biography of Dominic Savio - these remained unchanged in subsequent
editions- are very clear: "Whenever he heard something in a sermon or
at catechism which he had not understood well, he immediately asked
for an explanation. In this way his exemplary style of life had its
beginning. He advanced from virtue to virtue and was very exact about
fulfilling all his duties to the point where it was difficult to do more."90
Without an appropriate amount of instruction , then , Dominic Savio
would not have become a saint. The religious orientation of his "reason"
was at the basis of his marvelous progress in his knowledge and love of
God. Don Bosco attested to this fact and, by citing this example , asked
his readers to draw the same conclusions for themselves . We should
not forget thilt all of his biographies were didactic .
The Role of the ''Heart" in the Search for God
Don Bosco's temperament and his teaching experience were enough
to prevent him from considering only reason in spiritual direction .
Deep within a man who makes a very "rational" decision , he discovered
what he termed the "heart." By this term we should understand accord-
ing to the context such things as feelings , the will , love , and also the
expression of the whole soul, or even more, to use contemporary
language, the expression of the whole person.91 The word will occurs
rarely in his talks and in his writings . Sometimes it is necessary to look
for references to this faculty - a superior faculty , as he indicates in the
life of Louis Colle92 - in those expressions where he indicates the

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"heart" as being either good or bad. In essence, what Don Bosco meant
by having a good "heart" meant to be sensitive , understanding, inclined
to do good and to love .
The Opening of One 's "Heart" and Its Conquest by God
Don Bosco looked for an enlightened reason in his aspirants to
holiness, but also and above all for an open "heart." He used to think
a great deal about openness to God and, probably even more , about
openness to God's go -betweens, whether official ministers or simple
Christians. We read in the biography of Michael Magone that a com-
panion of his who was "very wayward" was entrusted to him to help
him feel better about things. Michael "began by befriending him.
He joined him in recreation , gave him presents , wrote notes to him ,
and thus was able to build an intimate relationship " with this difficult
boy _93 We become aware of what down-to-earth measures a follower
of Saint John Bosco who was absolutely faithful to his directives used
to "open a heart" to God.
It is superfluous to point out that this task is especially expected
of educators. In 1884 Don Bosco recalled, not without a touch of
sadness, the happy times (around 1860) when his assistants had imi-
tated his way of doing things . "Those were the days of affection and
of Christian trust between boys and superiors; the days of a spirit of
acceptance and putting up with each other for the sake of Jesus Christ ;
the days of hearts open with utter simplicity and candor, the days of
love and true joy for all."94 In the field of religious education , he was
afraid of a cold atmosphere which does harm to love and to spiritual
progress.
He was convinced that an open "heart" eventually gives itself up
effectively to God, provided one takes care to orient it to him. In
1877 , on the occasion of the first General Chapter of his society, he
reminded the directors of the houses: "As far as possible , we have to
try to impress religion upon the hearts of all and to impress it as deeply
as possible ."95 Nevertheless , it is clear that the heart of the student
does not belong to his educator- even if the disciple responds by
wishing to offer it to him. It belongs to God to whom it must always

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DON BOSCO
return. He wrote to the students of the school of Mirabello before
going to visit them: "I want you all to give me your heart, so that
I can offer it every day to Jesus in the Blessed Sacrament when I say
Mass."96 It was his ordinary way of speaking. Thus can be explained,
at least partially , his great solicitude for frequent and since re con-
fessions among his boys : these confessions allowed him to take tem-
porary possession of their "hearts" to purify them and restore their
peace with God.97
If, finally, we had to decide about the priority of reason or love
in the search for God, in the mind of Saint John Bosco, we would
without a doubt agree that it was love . Familiarity and loving kind-
ness, that is , a spirit of cordiality and affection , were worth more for
him, all things considered, than indispensable reason itself. All the
spiritual progress of his disciples would be imbued with affective love
or, to use his manner of expression, dictated by the "heart." Loving
kindness invested his counseling and teaching. This combination of
loving wisdom and farsighted affection produced for him "marvelous
results and brought about changes which appeared to be impossi-
ble."98 No matter how one interprets Saint John Bosco or Saint
Francis de Sales , perhaps considering them sentimental, the affective
nuances of their spirituality were about equal.
Conclusions
We have asked Don Bosco the question: "What is man? and what is
life?" In responding, he has used certain expressions or certain exam-
ples from the Bible, interpreted by the optimistic tradition after the
Reformation. He was not a man with only one tendency . The descrip-
tions of the priestly document in Genesis have to be toned down with
the bitter sentences of Ecclesiastes. Certainly man was created good,
but he is also marred by weakness and by evil. The body is marvellous,
but it weighs down the soul. Life is a generous gift of the Lord, but
after death there is no rest except in Him . God wishes all to be holy,
but how many are headed for hell? Don Bosco's optimism was thus
very much tempered. According to him , life was a race run until death
and its true destination might always be missed. But blessed is he who

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advances toward God by using his reason and above all by using his
"heart," because he will then be saved! If he practices "virtue," perhaps
"he will also become a saint." Then this is the spiritu al world in which
Don Bosco moved: a world with a God who is just and good, with a
Christ who is a friend, a model and the source of life, with a Virgin
Mary who is radiantly holy and inexhaustibly good, with a whole
procession of saints, and finally with the visible Church . This vision
could not but have encouraged him to holiness which he understood
as the heroic practice of Christian virtue.99
NOTES
I. G. Bosco, fl giovane provveduto, 2nd ed., Turin, 1851, pp. 9- 10.
2. G. Bosco, fl mese di maggio, 8th ed., Turin, 1874, pp. 26-35.
3. Ib id., p. 38.
4. Ibid., p. 31: "To this body God has united a soul."
5. G. Bosco, Vita di San Martino, 2nd ed., Turin, 1886, p. 76;
G. Bosco, Savio Domenico, 6th ed., Turin 18 80, pp. I 02, 113 (English
ed., pp. 127, 140).
6. G. Bosco,!/ mese di maggio, ed. cit., pp . 31, 32.
7. G. Bosco, Esercizio di divozione, Turin, (circa 1847), p. 31.
8. G. Bosco, Biographie du jeune Louis Fleury Antoine Colle,
Turin, 1882, pp. 23 -24. Although it was signed by Don Bosco, this
biography was written by Camille de Barruel, a Salesian professor of
philosophy .
9. G. Bosco, fl cattolico nel secolo, 2nd ed., Turin, 1883, p. 22.
10. G. Bosco, Storia d'Italia, 8th ed ., Turin, 1873 "prima epica"
ch. 28, found in A. Caviglia, Opere e scritti, vol. III, 79. According
to the commentator, this passage was an addition made for this edition.
11. G. Bosco, op. cit., 5th ed., Turin, 1866, p. 57.

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DON BOSCO
12. Ibid., p. 101.
13. Ibid., p. 74.
14. Ibid., p. 100: "When I say that there were good emperors, you
should understand that they were only as good as a pagan can be."
15 . G. Bosco, fl giovane, 2nd ed., Turin, 1851, p. 11.
16 . St. Alphonsus M. Liguori, Preparation for Death, 14th consider-
ation, title.
I 7. G. Bosco, Savio Domenico, ed. cit., p. 24 (English ed., p. 45).
18 . Ibid., p. 102.
I 9. I have shown elsewhere that Saint John Bosco introduced moral
lessons into the words of his heroes. (Cf. F. Desramaut, Les ·Memorie,
vol. I, I 11, n. 66,6 7).
20. G. Bosco, Savio Dom enico, ed. cit., p. I 29.
21. G. Bosco, Porta teco, Turin , 1858, p. 5.
22. G. Bosco, Nave giorni, 3rd ed., Turin, 1885, "quarto giorno."
23. Cf. E. Ceria, Don Bosco con Dio, new ed., Colle Don Bosco,
1947, p. 85.
24. G. Bosco, fl pastorello delle Alpi, Turin, 1864, p. 181 (Cf. also
Document 19) ; Bosco's letter to the Countess Luigi Barbo, May 30,
1866, Epistolario, vol. I, 396; to Fr. Alessandro Checucci, Feb. 9, 1867,
op. cit., vol. I, 446. letter to the Salesians and students of the school at
Lanzo, December 26, 1872, op. cit., vol. II, 246, to the same parties,
Jan. 5, 1875, op. cit.,, vol. II, 438, and letter to Fr. Giacomo Margotti, a
theologian, September 13, 1876, op. cit., vol. III, 96; etc.
25. G. Bosco, Vita di S. Pietro, Turin, 1856, p. I 0.
26. G. Bosco, Storia sacra, 3rd ed., Turin, I 863, "Antico Testa-
mento, prima epoca," ch. I (in Opere e scritti, vol. I, 131 ); G. Bosco,
fl mese di maggio, 8th ed., Turin, 1874 , p. 31.
27. Regolamento per le case, Turin , I 877, p. 63, second part ,
chapter 3.
28 . G. Bosco, Esercizio di divozione, p. 103, sixth day.
29. G. Bosco, fl mese di maggio, ed. cit., p. 3 1, second day.
30. St. Alphonsus Liguori, Praxis confessarii, ed . Gaude, Rome,
1921, p. 2 10.
31. G. Bosco, fl giovane, Turin, 1847, pp. 31-50: Seven considera-
tions for each day of the week. These meditations were retained
throughout Don Bosco's life in the various editions of this book.

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3 2. Cf. the biographies of Comollo, Savio, Magone, Besucco and
also the letter to Margherita Baccardi, July, 1866, on the death of her
son Ernesto (Epistolario, vol. I, 408-410). Cf. also December 16, below.
33 . Cf. G. Bosco, fl m ese, ed. cit., 1874, pp. 110-116 , Seventh day:
"The Universal Judgment."
34 . Preparation for Death was one of four books recommended in
Bosco's fl giovane, 2nd ed., Turin, 1851 , p. 18.
35. G. Bosco,!! mese, ed. cit., 1874, pp. 100-101, Fifteenth day .
36 . G. Bosco, fl giovane, Turin, 1847, pp. 140-14 2; this prayer is
found in all the later editions of this book.
37. According to G. Bosco, Savio Dom enico, ed. cit., 1880, pp . 96-
97 (English ed., p. 115).
38. Cardinal Cagliero, quoted in E. Ceria, Don Bosco con Dio, ed.,
cit., p. 112.
39. Autographed manuscript, signed " Bosco," December 3, 1841,
ACS, S. 132.
40. G. Bosco, Vita di San Martino, 2nd ed., Turin, 1886, pp. 75-76.
41. Gal. 6,7.
42 . G. Bosco, Savio Domenico, Turin, 1859, p. 115 (English ed .,
p. 139) ; this resolution is found in all the editions. Cf. the edition of
1880, p . 112. Also Bosco 's letter to M. Rua, 1870, Epistolario, vol. III,
71. "Everyone will receive his recompense, good or bad, according to
the way he lived." (2. Cor. 5, 10) a quotation found on a bookmark in
Don Bosco's breviary (Cf. E. Ceria, Memorie biografiche, vol. XVIII,
Document 93, 806-808; cf. also Document 5, below).
43 . G. Cacciatore, in his collection of S. Alfonso M. de'Liguori
Opere ascetiche, Rome, 1960, pp . 212-216, remarks that Saint Alphon-
sus, for his part, had chosen a middle way in his Preparation for Death
between these two tendencies.
44. Cf. a description of this practice of Father Cafasso in Bosco,
Biografia del Sacerdote Giuseppe Caffasso., Turin, 1860, p. 111 .
45. About this "exercise," cf. some comments in H. Bremond,
Histo ire litteraire du sentiment religieux, Paris, 1932, IX , 350-368;
P. Tihon art. Fins dernieres, in the Diction naire de spiritualite, vol. V.,
col. 372-374.
46 . C. Judde, Oeuvres spirituelles, vol. I, 18lff. , in H. Bremond,
op. cit., p . 365.
4 7. G. Bosco, Introduzion e alle R egale o Costituzioni della Societa
di San Francesco di Sales, Turin, 1885, p. 37.

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48. G. Bosco's letter to Thomas Pen tore, Aug. 15, 1878, Epistolario,
vol. III , 381, "What you need to add, correct, or suppress in order to be
a good soldier of Christ."
49 . G. Bosco's letter to John Cagliero, Aug. 1, 1876 , Epistolario,
vol. III, 81.
50. G. Bosco, Cenno biografico sul giovanetto Magone Michele,
Turin, 1861, p. 58.
51. G. Bosco, Savio Domenico, 6th ed., 1880, p. 30 (English ed.,
p. 53).
52. G . Bosco, Storia sacra, 3rd ed ., Turin, 1863, "epoca prima,"
ch. 2 (in Opere e scritti, vol. 1, 132-133).
53 . Cf. G.B . Lemoyne , Memorie biografiche, vol. VII, 238-242,
356 (Englished., p. 143-147) vol. VIII, 34 (English ed., p. 21); E. Ceria,
Memorie biografiche, vol. XII, 469.
54. "Dream of the Wheel, " 1861 , Lemoyne, Memorie biografiche,
vol. VI, 903, 926. We have to say here that even if this edition of docu-
ments is not perfect, their substantial authenticity seems to us beyond
question.
55. " Dream of Hell, " 1868, Lemoyne, Memorie biografiche, vol. IX,
169 (English ed., p. 87).
56. " Dream of the Valley," 1875, E. Ceria, Memorie biografich e,
vol. XI, 259 (English ed., pp. 241-42).
57. " Dream about a Visit to Lanzo," Bosco's letter to the boys
at Lanzo, Feb. 11 , 1871 , A. Amadei, Memorie biografiche, vol. X, 43
(English ed., pp. 35-36).
58. E. Ceria, Memorie biografiche, vol. XVII, 384.
59. Cf. G.B. Lemoyne, Memorie biografiche, vol. III, 28-30 (English
ed., pp. 22-24); vol. V, 694 (English ed., p. 458). vol. VII, 68-77
(English ed., pp . 45-51 ). The details of these happenings and their
interpretation by some biographers who are eager for other worldly
phenomena have to be carefully scrutinized, but Don Bosco certainly
believed in the devil's activity in his life , and for us this is essential.
60. Memorie dell'Oratorio, p. 50-52, 9 1-92.
61. Ibid. , p. 123 .
62 . G. Bosco, fl giovane, Turin 1847, " Things to be especially
avoided by young men," Art. 2. "Avoidance of bad companions,"
pp . 21-23, a constant theme of Don Bosco: cf. op. cit., lOlst ed.,
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63. G. Bosco, Savio Domenico, p. 21 (English ed., p. 41).
64. " The whole world is under the evil one." ... ( Cf. Bosco's letter
to J. Bonetti, Apr. 17, 1870, Epistolario, vol. II, 85) Don Bosco quoted
1 Jn. 5, 19.
65. Lemoyne, Memorie biografiche, vol. IX , 986 (omitted in English
ed.): Bosco, Note autografe di conferenze. (cf. also Doc. 26 below).
66. G. Bosco, II sistema preven tivo, I, Regolamento per le case,
Turin, p. 4.
67. G. Bosco , Savio Domenico, 6th ed., 1880, p. 42 (English ed.,
p. 64).
68. G. Bosco, Vita di San Pietro, Turin , 1856 , p. 10 I. Cf. in
the part of the Life of Don Bosco this short section of a dream of
September 10, 1881 , according to the version written by him: "This
should be a topic for preachers, morning, noon, and night. Gather
together bits of virtue and you will build up a great structure of holi-
ness . Woe to you if you despise small things: you will fall little by little
(ACS., S. 111, Sogni ; E. Ceria, Memorie, vol. XV, 184 ).
69 . G. Bosco, Magon e Michele, ed. cit., ch. 6-10, titles.
70. G. Cafasso, Manos critii vari, VI, 2590 A; cf. F. Accornero,
La dottrina spirituale di San Giuseppe Cafasso, Turin, 1958, p. 44.
71. Ibid. The following text, whose author is unknown to us, is
found in a booklet published by Don Bosco during his last years:
"We will say with Saint Philip and Saint Francis de Sales, that it is
not true that holiness consists in doing very difficult and extraordinary
things so that few people can attain it. No. it consists in doing well
whatever we have to do. But if someone believes he can reach this goal
with very little effort or with flighty good resolutions, we would say
that he can 't." (Anonymous, Biografie dei Salesiani defun ti negli anni
1883 e 1884, Turin, 18 85, p. 29).
72. About this matter, cf. Ch. Baumgartner, art. "Contemplation,"
in the Dictionnaire de Spiritualite, vol. II, col. 2180-2183. Recall
Thessalonian s 4:3 "For this is the will of God, your sanctification."
73. It is in this sense that we should interpret the following reflec-
tion of Dominic Savio: "Whoever wishes to do the will of God, wants
to become holy . Do you, then, wish to become a saint?" (G. Bosco,
Sav io Domenico, Turin, 1859, p. 86 (English ed., p. 63). This fact
might go unobserved .
74. Quotations of unpublished manuscripts, found in F. Accornero,
op. cit., pp . 53-55.
75. G. Bosco, Savio Dom enico, 6th ed., Turin, 1880, pp. 40-41

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DON BOSCO
(English ed., p. 63).
76. Porta teco, Turin, 1858, p. 7 (cf. also Doc. 11 below). Cf. also
G. Bosco's letter to G. Bongiovanni, Jul. 29, 1857, Epistolario, vol. 1,
150 (and also Doc. 9, below). The theme of the universal call to per-
fection was equally underlined in fl Giovane provveduto. Don Bosco
urged his boys, for instance, to say the following prayer during the
course of the day : "Virgin Mary, Mother of Jesus, Saint Joseph, Saint
Aloysius Gonzaga, obtain for me the grace of becoming a saint. "
(G. Bosco, fl giovane, IOlst ed., Turin, 1885, p. 83).
77. Cf. A. Amadei, fl servo di Dio Michele Rua, Turin , 1931-1934 .
78. "The task of becoming holy and trying to reproduce in our-
selves the image of the prototype, of the model par excellence, Jesus
Christ, is certainly a very difficult and risky business, especially if we
consider how weak our efforts are in comparison to what has to be
done to reach that goal. To carry the cross with Jesus, the cross of
being despised , of humility, of obedience, of resignation, of self-denial
and of the renunciation of everything which is carnal and worldly ,
demands very much from our corrupt nature which is attached to base
things of this world. There is no doubt about it: the way which leads
to Paradise is difficult ... "(Biografie dei Salesiani defunti negli anni
1883 e 1884, op. cit., pp . 65-66: the beginning of the anonymous
sketches by Giovanni Battista Fauda, a deric.
79. G. Bosco, Savio Domenico, 6th ed., 1880, p. 40. This passage is
not different from the first edition of 1859.
80. G. Bosco, Magone Michele, ed. cit., p. 6.
81. Formula of G. Bosco, Savio Dom enico, 6th ed., 1880 , p. 66
(Englished., p. 93) in reference to Dominic Savio.
82. Memorie dell'Oratorio, p. 123.
83. G. Bosco, Magone Michele, ed. cit., p. 5.
84. " It is true that I keep thinking often about what you have told
me repeatedly : 'I can do all things in him who strengthens me.' "
(Passage from a letter of Carlo Cays to G. Bosco, found in the Bio-
grafie dei Salesiani defunti net 1882, S. Pier d 'Arena , 1883 , pp. 28-30:
unsigned entry S.V. "C. Cays") A reading of Don Bosco's correspon-
dence confirms this statement by Count Cays.
85. G. Bosco , fl sistema preventivo, I, R egolamento per le case,
Turin, 1877, pp . 4-6; Bosco 's letter to Prince Gabrielli, from Rome,
1879. Epistolario, vol. III, 481-482.
86. G. Bosco, Magone Michele, ed. cit., p. 49.

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87. Memorie dell'Oratorio, p. 23.
88. G. Bosco's letter to Mrs. Quisard, Apr. 14, 1882, Epistolario,
vol. IV, 436.
89. Cf. Bosco, II Cattolica istruito nella sua Religione, Turin, 1853 ;
Una disputa tra un avvocato e un ministro protestante, Turin, 1853;
Due conferenze tra due ministri protestanti ed un prete cattolico
intorno al purgatorio e intorno ai suffragi dei defunti, Turin, 1857;
Severino, ossia A vventure di un giovane alpigiano, Turin, 1868 (ch . 24);
Massimino, ossia lncontro di un giovanetto con un ministro sul Capi-
doglio, Turin, 1874.
90. G. Bosco, Savio Domenico, Turin, 1859, p. 39; 6th ed., Turin,
1880, p. 31 (English ed., p. 54).
91. Dominic Savio 's heart was filled to overflowing with "holy
joy " at the news that his First Communion was approaching. (Bosco,
Savio Domenico, Turin, 1880, p. 14 (English ed., p. 33-34). The criti-
cism of the bad boys at Valdocco "chilled hearts" which were made
to love (Bosco 's letter to the boys of the Oratory of Valdocco, May 10,
1884 , Epistolario, vol. IV, 267). The heart of Jesus symbolizes his love
(talk of Don Bosco on June 3, 1875 according to E. Ceria, Memorie,
vol. XI, 249 (English ed., p. 231 ). Michael Magone's "heart" was
engulfed in "serious thoughts" (Bosco, Magone Mich ele, ed. cit.,
p. 35)
92. Cf. above, p. 52.
93. G. Bosco, Magone Michele, ed. cit., pp. 50-51.
94. Bosco 's letter to all the boys of the Oratory of Valdocco,
May 10, 1884,Epistolario, vol. IV, 268.
95. E. Ceria, Memorie, vol., XIII, 284.
96. Bosco 's letter to the students of Mirabella, Dec. 30, 1864,
Epistolario, vol. I, 332. A similar greeting is found in the Latin letter
to Giovanni Garino, Jul. 25, 1860, ibid., p. 196 .
97. Cf., for example, for conversation between Don Bosco and
Michael Magone, just before Michael 's first Confession, found in
Magone Michele, ed. cit., pp . 16-20, especially this statement: " I want
you to allow me to become master of your heart for a moment ... "
(p. 18).
98 . G. Bosco, Ricardi confidenziali ai direttori, Turin, 1886; in Ama-
dei, Memorie, vol. X, 1044 , note (English ed., p. 450, note 11).
99 . We don't believe it is necessary to stop ·here and discuss the
idea of holiness as it has evolved in the last one hundred years.

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3
The Supernatural World

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Religious Concepts
The uniqueness of a style of spirituality does not depend only on
the means which have been used to achieve it : prayer, the sacraments,
or apostolic activity. Familiar ideas from one's environment have a
very important role. The shock of the Spanish Carmelite, Anne of
Jesus, who was suddenly thrust into the Dionysian world of France, in
which the person of Christ was substituted by the ineffability of God,t
is by itself a lesson that like religion, "spirituality" is necessarily objec-
tive . Don Bosco's spirituality evidently did not escape from this general
law. He lived in a supernatural world with particular ideas of God, of
Christ , of Mary , of the saints and of the Church, which led him con-
sciously or not to choose various positions in the spiritual life. It is
necessary , then , to look at these options and to clarify them. This
clarification is especially needed now because contemporary Christians
do not accept very willingly some of these religious concepts. No
matter what the opinions are on this subject and no matter how ancient
their tradition , these ideas were linked in some way to the nineteenth
century.
His Idea of God
We have reason to affirm that the God of John Bosco's infancy was
a severe God. Margaret Occhiena, Johnny's mother, had inculcated in
him the idea of the universal presence of God and of his rigorous
justice , tempered somewhat by his benevolent Providence.2 The
seminary at Chieri strengthened these ideas, which are found again
in the second part of the first work published by Don Bosco in 1844,
based on notes taken in the seminary. The God of Luigi Comollo 's

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DON BOSCO
sickness and death was a judge. In Don Bosco's dreams and visions,
sympathy and understanding were incarnated in the person of the
Virgin Mary .3
We know that life eventually gave him a more reassuring idea of
God which was also staunchly defended by his teacher, Joseph Cafasso.
The God of the Liguorian School was a God of love. His fatherliness
and his goodness were keys of Joseph Cafasso.4 He used to preach
that "God was a father , but a father so unique and so lovable that
he not only had no equal in heaven and on earth, but it will always
be impossible to imagine another who would be better , more tender,
more patient, more affectionate, etc."5
John Bosco understood this idea . One of his first works was an
anonymous booklet entitled Esercizio di devozione a/la miseritordia
di Dio6 (Devotion to the Mercy of God), in which he demonstrates
how "the Lord gives proof of his goodness for all indiscriminately ,"7
whether they be good or bad. In the course of his life as a priest, he
would insist on the idea of the goodness of God, without, however ,
forgetting his justice , especially terrible for the sinner when he appears
before the divine tribunal after death.
The Idea of God as a Judge Here and in the Hereafter
God, Don Bosco would say , renders to each one according to his
works, and this judgment begins right here. This watchful God often
punishes in this life the transgressors of his law. "There is a Providence
which decides the fate of men and who most of the time makes the
oppressors of the weak pay dearly for their sin by allowing them in
turn to be oppressed by others ."B Apparently, from his earliest youth,
John Bosco had relied on this rather distressing explanation of the
problem of suffering.9 It was destined to become one of his funda-
mental ideas about the theology of history : the evil a wicked person
does has a habit of eventually inflicting itself upon him . He found
justification for this in the Bible : "The souls of the just are in the
hands of God , and no torment shall touch them." 10 But "he who
despises wisdom and instruction is doomed. Vain is their hope , fruit-
less are their labors , and worthless are their works."11 He would see

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also many applications of his theory in the most varied situations in the
history of the world. Let us recall some cases: the flood,1 2 the tragic
death of Romulus,13 the adventure of Tarquinius the Proud, 14 the
horrible death of Herod "eaten alive by worms ," 15 the destruction
of Jerusalem in 70 ,16 the sack of Milan at the hands of Frederick
Barbarossa in 1162 ,11 the tragic death of Ugolino of Pisa at the end
of the thirteenth century ,1s etc . The strong arm of Don Bosco's
God was not short.
In general , however, God is merciful on earth even in dealing with
evil persons, whom in his mercy he does not annihilate. As Father
Joseph Cafasso used to say, his justice remains "suspended" and "this
earth continues to tolerate me." 19 But with death, everything changes.
The difference was clear in the mind of Don Bosco : "the mercy and
justice of God are the tw0 attributes which most reflect his divine
power. As long as man lives on this earth , it is time for mercy. But once
he dies, the time of justice begins."20
His warnings and some descriptions found in his instructive dreams
were meant to show "how horrible it is to fall into the hands of a
God who is judge ,"21 and who will scrutinize everything that we have
done in our life."22 Don Bosco wrote , in his Mese di maggio (Month
of May) ; " Up above us will be an angry judge; on one side our sins will
accuse us, and on the other side there will be devils quick to execute
our damnation; within us our conscience will agitate and torment us ,
and below us hell will be ready to swallow us up."23 At the approach
of death , little Michael Magone anticipated the terrible step with great
fear : "At the judgment I will be alone with God ,"24 and he could
only be. reassured by invoking the comforting assistance of Mary at
that tribunal.25 In a less direct way , Don Bosco repeated this teaching
in the Letture Cattoliche (Catholic Readings) , in which he published
the life of this young man.26
God, an Infinitely Good Father
Was God's goodness, the second most important attribute of his
omnipotence, greater than his justice in Don Bosco's mind? A scrupu-
lous study of his writings and of his words would probably reveal that

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DON BOSCO
towards the end of his life, Don Bosco loved to imagine God as a loving
and tender Father. At that time he wanted to realize an ardent desire
of his infancy of having a father, even though only in a religious sense.
As we know, he had been orphaned at the age of two. This also explains
the great concern of his mature years: to be a father to abandoned
boys.
God is good, infinitely good. John Bosco would demonstrate this
fact especially by referring to God's creation. "In this world, every-
thing that meets the eye speaks to us of the majesty, the power, and
the goodness of God the Creator."27 All good things, material and
spiritual, come from him. "What sentiments of gratitude, of respect,
of love should we not have towards a God who is so great and at the
same time so good !"28 From this point of view, all creatures are
objects of his goodness .
God is especially benevolent toward children, the baptized, and
sinners ... "God loves children very much ," wrote Don Bosco, basing
himself undoubtedly on a not too orthodox interpretation of the verse:
"My delight is to be with the children of men."29 And what is to be
said about the baptized? Although he was by nature somewhat re-
served in the way he expressed himself, when he spoke about baptism
he almost became lyrical. He would say: "At that moment (of baptism)
you become an object of God's special love. In your soul are infused
the virtues of faith , of hope and of charity . When you became a Chris-
tian , you were able to lift up your eyes to heaven and say: "God, the
Creator of heaven and of earth , is also my God. He is my father, he
loves me , and he commands me to call him by that name : Our Father
who art in heaven!"30 As a priest who worked in an environment still
strongly Jansenistic, he often had the occasion of emphasizing the
goodness of God towards sinners. This is the theme of his little booklet
Esercizio di devozione al/a misericordia di Dio (Devotion to the Mercy
of God) . This theme is also found in some of his dreams and in the life
of Michael Magone.31 "Although he is greatly upset at our offenses,
God , in his infinite goodness, puts up with us , spreads a veil over our
sins, and waits for us to repent." 32 This common teaching was quite
understandable if we consider what we explained above.
According to Don Bosco , the list of those especially loved by God is
unlimited. He was aware of God's loving influence on his own life and

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in that of his disciples. His own autobiography of the years 1873 to
1878 was to a great extent a song of thanksgiving to Divine Providence.
As he put it, this writing "will show how God himself has guided me
in everything and at all times ... " 33 Right after describing his ordina-
tion to the priesthood, he exclaims in the words of Mary's Magnificat:
"How marvelous are the designs of Divine Providence: God has literally
taken a poor boy off the land and placed him among the most impor-
tant of his people ."34
Let us sum up in his own words: "God is merciful and just. He is
merciful to those who want to take advantage of his kindness, but he
is also rigorously just with those who do not wish to avail themselves
of his mercy. "3s
Divine Providence: a Father and Judge
According to Don Bosco the two attributes of justice and goodness
were united in the person of a provident God , in whom he saw both a
father and judge .
It is through the same providence that God rewards the good and
punishes the bad. Towards the end of his little morality play entitled
"La casa della fortuna" (The House of Fortune), the old man Eusta-
chius evidently interprets the feelings of the author. He finds out that
when the two orphans he was taking care of reached the house of their
grandfather, the coach driver cheated them, but later on he himself
was almost murdered . Here Eustachius reflects: "I would like to point
out to you and to everyone that this is a frightening lesson . Let us never
forget that God 's providence exists and watches over the destinies of
men . Often it allows the same evils which men do or wish to do to
others to fall upon their own heads ."36 It is the Divine Providence
of Manzoni's I Promessi Sposi, which rewards and punishes at the same
time . 37

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DON BOSCO
Christ According to Don Bosco
Don Bosco 's idea of Christ is basically the same as that of God
but somewhat more complex . He saw Christ with the eyes of a "Latin"
of the nineteenth century who would typically be less familiar with a
glorious Christ , who is the living head of his body which is the Church,
the principle of unity in the present and future world. Rather he
would be familiar with the historical Christ , the master and model of
the Christian life, Christ the Redeemer who became man to take away
the sins of the world, the Christ of the Eucharist who through his
uninterrupted presence down through the ages gives souls God's power
and life . He could write words like the following: "Jesus Christ through
his death founded the Church and became head of all the just, who
were and still are the prin cipal members of his body ."38 But towards
the end of his life in his spiritual testament to his Salesians, he could
mention Christ and spontaneously say: "Jesus Christ, your real su-
perior, will not die . He will always be our master, our guide, our model.
But remember that in due time he himself will be our judge and will
remunerate us according to our fidelity in his service." 39 We should,
then , apply to Don Bosco what has been said about Saint Francis
de Sales : "In this (Salesian) method, then, Christ does not , strictly
speaking , fulfill a primary role and is not considered primarily as the
In ca rnate Word. He is referred to more as an example to imitate rather
than as a mediator to turn to."40 We can say nothing m ore .
Christ, a Loving Companion and a Model to Imitate
The affective spirituality of Don Bosco and the tendency of adole-
scents to form friendships sometimes led him to consider Christ as a
friend and companion, who moreover was the martyr of the way of the
cross. He did not dwell on him as a young man or as a worker at Naza-
reth . It is rather strange, for example, that he should say to his boys :
"Why is it that we have so little liking for spiritual things? This is
because we love Jesus crucified so little."4 1 This preference, not at all
morbid, should be considered in a true and reasonable light: in his last
hours , Christ showed the fullness of his love for men and thus made

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himself most worthy of being loved .42 His disciples lived happily in
his company: He sustained them and gladdened them. According to
Don Bosco , when Francis Besucco was at the point of receiving Holy
Viaticum he exclaimed : "If Jesus is my friend and my companion,
I have nothing more to fear. Rather I have everything to hope for
from his great mercy."43 A few years before , Dominic Savio had
used the same words and had asked his master to proclaim this "al-
ways" and "to all."44 This very little known aspect of Don Bosco's
thought must be included in his general teaching about spiritual friend,
ship.45
These words of Besucco and Savio, although insistent , do not
prevent us, however, from believing that Don Bosco very often saw
Christ more as a master and model than as a companion and friend .
Christ is the master of wisdom. In answer to the question "What
did Jesus Christ say about himself?" he was to reply : "He said about
himself that he was the only Son of God, the Savior promised to men,
who came from heaven to earth to show them the road to salvation."46
The Savior is a teacher. Not surprisingly, one notices that half of a
chapter devoted to doctrinal considerations in his booklet fl mese di
maggio (The Month of May) and entitled "The Redemption" summa-
rizes the moral teachings of the Gospel.47 In fact, he preferred Christ's
moral teachings on "penance , and forgiveness of injuries , detachment
from riches , the denial of self."48 When he decided to devote one
chapter of his Storia sacra (Bible History) to the parables , he chose
those of the "Lost Sheep," the "Prodigal Son ," the "Ten Virgins," the
"Rich Man and Lazarus," all stories with an easily applied moral.49
Without a doubt, he was motivated to do this by his youthful audience,
but also by the customs of the nineteenth century and of the traditions
of the Liguorian school.
When he was a mere boy , he had been impressed by the rich content
of the Imitation of Christ. so For him the whole life of Christ was a
lesson to ponder and to imitate. It would suffice to look at the first
articles of the Salesian Constitutions to convince us . He states that
"by imitating the virtues of our Divine Savior," the members of the
Society will perfect themselves.s1 And elsewhere we find: "the model
which every Christian has to copy is Jesus Christ. No one can boast
that he belongs to Jesus Christ if he does not endeavor to imitate

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DON BOSCO
him. Consequently in the life and in the actions of a Christian, the life
and the actions of Jesus Christ himself should be revealed."52
We do not hold , however, that all the "mysteries" of Christ were
equally the objects of his meditations . It was normal that certain
aspects should interest him more than others. When the occasion
presented itself, he would point out to his disciples and his boys the
obedience of Jesus ,s3 his extreme humility,s4 his constant poverty
from the crib to the cross.ss Let us not forget that the spirit of the age
looked to the suffering Christ , broken under the weight of the sins
of the world. This was the vision which the readers of his Mese di
Maggio (Month of May) were supposed to acquire. In fact, he con-
cluded this booklet with this presentation of Christ.S6 Francis Besucco,
a great devotee of the way of the cross,57 loved this image of Christ
and so did Dominic Savio , who wanted very much to become like
Christ crucified.SS Just the same , in his maturity and in his old age,
Don Bosco allowed himself to act according to his own inclinations and
rediscovered the gentle and kindly Christ who looks for the wandering
sheep and caresses little children. "Gentleness is the favorite virtue of
Jesus Christ." 59 The cures described in the Gospels were for Don
Bosco signs of Jesus' "outstanding kindness."60 He wrote very clearly
as follows: "Everyone who read the Gospel knows that Jesus Christ
was born of a Virgin named Mary by the sole power of the Holy Spirit,
that he was born in a stable; that he lived by the work of his hands; and
that he possessed all virtues , especially kindness and gentleness." 61
He could not be more explicit. It is legitimate to conclude , then , that
for Don Bosco , Christ was not only an understanding friend , but a
suffering master , gentle and kind. Christ reconciled these virtues per-
fectly with his " zeal for the greater glory of his heavenly Father." 62
And Don Bosco loved to point out these same virtues wherever he
found them.
Christ the Source of Life
Don Bosco also saw Christ as the mediator of divine life through
the mystery of the Eucharist.
His teaching about redemptive Incarnation was rather "negative ."

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He believed that the Son of God had become man "to destroy sin,"63
or that he "had come to this world to save sinners"64 and through his
death free all men from the slavery of Satan. 65 In a dictionary which he
wrote, he defined the Redeemer in these tem1s: "A name given par excel-
lence to Jesus Christ who bought us back from sin, from death and from
slavery of Satan.''66 On a more positive note, he wrote in the life of Do-
minic Savio that "Jesus Christ shed all his blood to free (our soul) from
hell and take it with him to paradise."67 It doesn ' t matter : the life-giving
role of Christ is little emphasized in his teaching about the Incarnation.
We have to look elsewhere for his ideas about Jesus as the new
life of believers. In general, he used to affirm that "Jesus Christ ...
is holiness itself," " the source of all holiness ,"68 and that his holiness
is the source of strength: "We are not alone. Jesus is with us and Saint
Paul says that with the help of Jesus we can become all-powerful."69
Christ, the principle of supernatural power , is surely found in the
Church which , through the bishops and the Pope, unites Catholics with
their invisible head. 70 But Christ is found in a very particular way in
the Eucharist, his most sacred mystery, in which he is present in a very
tangible way. When in a short talk on Saint Aloysius Gonzaga, he had
to choose two mysteries of Christ's life for the inspiration of his boys,
Don Bosco chose that of Jesus crucified and that of the Blessed Sacra-
ment, i.e. that of the Passio n and that of the Eucharist.71 His adher-
ence to the spirit of the Catholic Counter Reformation , reinforced by
his militant attitude against Protestantism , brought him to insist on the
real presence. We will see that his heroic young men became holy,
among other things, through their sacramental and spiritual Com-
munion with the Bread of Life.72 Thus it is that where we would
expect to hear about the Lord or the Savior, Don Bosco would some-
times, and perhaps frequently, speak about the "sacramental" Christ,
that is , the Christ in the tabernacle. He wrote, for example, to a Sale-
sian: "Entrust everything to Jesus in the Blessed Sacrament and to
Mary Help of Christians and you will see what miracles are ."73
We will point out the great place that Mary occupies in his spiritu-
ality. First , however , it is necessary to show what he thought of
Jesus Christ. It is not possible , in fact, to understand why he recom-
mended with so much insistence the virtues of gentleness and under-
standing and the practice of the Sacraments of Penance and of the

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Eucharist, if one is not aware to what degree Christ, who was "gentle
and humble of heart," was his guide and his support in his activities
as a man and as a priest.
Mary in Don Bosco 's World
Mary was around him everywhere. He first discovered her name
on the lips of his mother. She made him recite the Angelus three times
a day and a least one Rosary daily .74 The hamlet where he was raised
celebrated the feast of the Maternity in the month of October as its
patronal feast. 75 Obedient to a recommendation of his mother, both
as a student and as a seminarian he preferred to associate with boys
who were devoted to Mary.76 Turin, with its shrine to Our Lady
of Consolation, was a Marian city. Besides , we should not forget that
his favorite spiritual writer, Saint Alphonsus Liguori , had written
the Glories ofMary , a very popular book in those days.
The Marian devotion of Luigi Comollo, which Don Bosco himself
mentions , is an indication of the atmosphere in Turin. The way in
which he describes Comollo's devotion allows us to imagine what the
most fervent of his circle of friends thought of this devotion. Comollo
recognized without any reservations the loving power of Mary , whom
he loved "with tenderness," and for whom he showed his affection with
long and burdensome prayers. "From the time he was first able to pro-
nounce the Holy Names of Jesus and Mary, he always thought of them
with tenderness and reverence . . . " 77 "Whenever he spoke about the
Madonna (with his confidant - that is , very probably with John Bosco),
he appeared to be overcome with tenderness. And after he had told or
heard tell. about some cure which Our Lady had granted , his face would
turn red and sometimes he would be moved to tears and exclaim: "If
Mary works so many miracles for this miserable body , how many
favors will she not grant to the souls of those who invoke her."78
He recited the rosary daily and fervently 79 and , when he had a little
bit of time, the little Office of the Blessed Virgin "with a friend. "80
"Before Communion he would spend a day of rigorous fast in honor of
Mary Most Holy ."81 On Saturdays of each week he would fast in
honor of the Blessed Virgin.82 At the end of his li fe, on his death-

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bed , he believed that he had seen Marys3 and expired pronouncing
the "names of Jesus and Mary ."84 In 1844 the young priest John
Bosco would propose Luigi Comollo as a model of Marian piety for
"the seminarians of Chieri."Ss
For Don Bosco Mary was always a most holy mother, very loving
and powerful. He promoted devotion to the Most Sacred Heart of
Mary and the devotion to Our Lady of the Seven Sorrows, which had
been popular for many centuries.S6 However, on account of the
circumstances of his times and on account of his own personal inclina-
tions , he definitely perferred to speak about the Immaculate Con-
ception and , even more, about the motherly goodness of Mary in the
service of the Church.
The Unrivaled Beauty of the Immaculate Conception
The definition of the dogma of the Immaculate Conception of Mary
by Pius IX (1854) encouraged him to consider her as the symbol par
excellence of purity and of holiness. Proofs of this are his thoughts
found in his Mese di maggio (Month of May) and in the biography of
Dominic Savio, the first editions of which were published in 1858 and
1859. The Catholic Church proclaims Mary's holiness by definition that
she was exempt from every fault , and she invites us to invoke her with
the following beautiful words: "Queen conceived without original
sin, pray for us who have recourse to you!"S7 On December 8 , I 854,
his disciple, Dominic Savio , "gave his heart" to Mary and begged her
to allow him to die rather than commit a venial sin against modesty.ss
In general, Don Bosco's veneration of the Immaculate Conception
rendered him and his imitators uncompromising with their own weak-
nesses and eager for heroic holiness. This demanding spirit is found in
the last article of the regulations of the Sodality of the Immaculate
Conception , in the form approved and circulated by Don Bosco. It
read : "The society is placed under the protection of the Immaculate
Conception, whose title we shall carry and whose medal we shall wear.
By our sincere, filial and limitless trust in Mary, our special tender love
for her and our constant devotion, we shall succeed in overcoming
every obstacle, persevere in our resolutions , be strict with ourselves,
loving with others, and exact in everything."89

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Mary, Mother and Helper
The relative rigidity of such a behavior was moderated by the con-
templation of Mary as the Mother of God, and therefore the Mother of
Christi.ans. "Having been redeemed by Jesus Christ, we become her
children and the brothers of her divine Son. Thus, by becoming mother
of Jesus, true God and true man, she also becomes our mother. Jesus
Christ in his great mercy wants to call us brothers and by doing so
makes us adopted children of Mary ."90
Even up to about 1862, Don Bosco did not yet speak about Mary
Help of Christians. In 1845, in his first edition of Storia ecclesiastica
(Church History),91 he does not yet make any reference to the victory
of Lepanto under Pius V. It is true that his boys from 1847 on, sang
the following song:
"We are sons of Mary:
Let the breeze and wind repeat it,
Let the whole earth echo it
In pleasing harmony.
We are sons of Mary ."92
Was this a veiled reference to the Help of Christians even before he
honored her with this title? In reality, he had to move gradually from
the mother of life to the queen of the world.
About 1863 Don Bosco began to honor Mary under the title of
Help of Christians for various reasons, among which was certainly
the construction, through his initiative, of a great church at Valdocco,
completed between 1864 and 1868. A few years before , in 1862, in the
diocese of Spoleto, a miraculous image of Mary, which the archbishop
venerated under the title of Help of Christians, had been discovered
under very usual circumstances which had occasioned a huge pilgrim-
age.93 Then also, there was the crisis of the Papal States , which ap-
peared to be without solution. The Church of Peter appeared to be
crushed and was desperately seeking miraculous assistance. The title of
Help of Christians, already very appealing to him for these reasons,
appeared to Don Bosco to be all the more opportune inasmuch as the
people of Turin, at least from the eighteenth century on, had become
familiar with the Confraternity of Mary Help of Christians which had

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been erected in Munich.94 Furthermore, Pius IX, who had spoken to
Don Bosco about it, appears to have expressed himself in favor of this
title.95 Nothing more was needed: the church under construction
was dedicated to Mary Help of Christians.
From that moment on, Don Bosco would turn to the Help of
Christians as mother and queen of Christians and of the Church . A
great painting above the main altar of the shrine, executed under his
guidance, illustrates the idea which he had of Mary under this title.
"Mary most holy stands in a sea of light and majesty ; enthroned on
banks of clouds and crowned with stars which proclaim her the Queen
of heaven and earth. A band of angels , encircling her , do homage to her
as their Queen . In her right hand she holds a sceptre, the symbol of
her power ..."96 She is a glorious queen who rules the world and the
Church. This is symbolized in the painting by the apostles and by the
evangelists Luke and Mark.
Besides building the new church, Don Bosco also published six
booklets between 1868 and 1879, to explain and extol this title.97
These writings take us back into a period of battles for the survival of
Christendom. "The church attributes to Mary the defeat of heresies."98
The Help of Christians was the queen of the Battles of Lepanto in 1571
and of Vienna in 1683 , and also it was she who saved Pius VII from the
prison of Fontainebleau in 1814 .99 She was and still remains the pro·
tector of "the armies which fight for the faith."100 Whenever Chris·
tians find themselves in difficulty, Mary Most Holy intervenes immedi·
ately with her powerful help. To Don Bosco it seemed that Mary's
help was more than ever needed in his day because there "were never so
many lukewarm persons to make fervent, sinners to convert, and
innocent persons to protect. The Catholic Church itself is being as-
saulted."101
It is necessary to add that his devotion to Mary Help of Christians
during the last twenty-five years of his life (1863-1888) did not dis·
place his devotion to the most loving mother , the Immaculate Concep·
tion , which figured so prominently in the first years of his priestly
life . According to the circumstances , he found in Mary all that his
soul desired: the well-spring of life , a model not to be equaled, and a
victorious source of strength.

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DON BOSCO
The Saints, Models ofPerfection
In the painting of the church in Turin, the angels and the saints
surround Mary in reverential admiration. The spiritual world of Don
Bosco was in fact populated with angels and saints in whom he cer-
tainly saw powerful intercessors and, above all, models which Christians
concerned about their growth in holiness should imitate.
After his first years of priesthood, when he published a little book
entitled fl divoto dell 'angelo custode (The Devotee of the Guardian
Angel) ,102 and asked Silvio Pellico to write the beautiful hymn "A ngio-
/etto de/ mio Dio" (Little Angel of My God), which he introduced into
his Giovane provveduto ,1°3 Don Bosco did not speak much about
angels. At any rate , the angel of the hymn was the angel of good
counsel: it reflected the spirituality of Don Bosco summarized in the
phrase "Serve the Lord with gladness . You will fear your God, he
would say to his soul, "but as a child who is not afraid of raising her
eyes to her own father." "La ugh, then, but let your smile be a joy from
heaven! " The saints also reveal heaven and Christ to us. Above all they
show us that God is admirable. The most outstanding among them "are
endowed with such an array of virtues, of knowledge, of courage and
of heroic deeds, which makes it very evident to us how marvelous
God must be: God is marvelous in his saints."104
Christians consider ~he saints also as heroes who are found "in
every age, in every place , and in every social condition."1os Thus
they can be imitated by people in every state of life. Admiration for
the saints, God's masterworks, should transform itself into a desire
to imitate them. " If he can do it, why not I? " I06 In order to edify his
readers , Don Bosco wrote books about Luigi Comollo,107 Saint Vin-
cent de Pau1,1os Saint Martin,109 Joseph Cafasso,110 etc. The purpose
of edifying was also uppermost in the biographies which could be
considered more specifically doctrinal in character, such as those
of Saint Peter111 and of Saint Paul.1 12 At the end of this last bio-
graphy, Don Bosco confessed candidly: "It is not necessary to say any-
thing specific about his (Saint Paul's) virtues, since everything that we
have said up to this point reveals a pattern of heroic virtues which
shone forth in every place and time, and with every type of person. 113
More definitely , what he said about the life of Mary of the Angels could

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be applied, making the necessary adjustments , to his sermons , to his
books, and even to the biographical sketches in his Storia ecclesiastica
(Church History). He wrote as follows about Mary of the Angels:
"Reader, you will find in the life of Blessed Mary of the Angels a per-
fect model of virtue and of holiness which can be imitated by every
Christian according to his proper state of life . In view of this, I think
it is a good thing to publish this summary of the life of this remark-
able spouse of Christ in the Letture Cattoliche (Catholic Readings)
so as to offer to our readers a timely means of drawing some spiritual
profit."114 The lives of the saints help reproduce the very holiness
of God and manifest it to the world .
The Church Visible in the R eligious World
According to Don Bosco, God's heaven , Christ's, Mary 's and the
saints', is made manifest in man's world through the visible Church,
which is a papal institution and the only ark of salvation and of holi-
ness.
After his education at the convitto ecclesiastico, his struggles in life
led him to defend with great energy his ideas about the Church of
Peter. The Waldensian propaganda which he strongly opposed, the
"Roman question ," which made him one of Pius IX's men in Turin,
and the creation of the Salesian Society, which Pius supported , encour-
aged him to defend the theory of one Church strongly united with the
Pope of Rome. Without being necessarily involved in all its trials ,
he belonged to the vanguard of the Church of the nineteenth century
represented in France by Joseph de Maistre, Louis Veuillot and Bishop
de Segur, which made an impact on Vatican Council I. He was also
loyal to the Pope, whom he considered to be the indispensable source
of Church unity.m
The Church Is a "Papal" Institution
Naturally, he regarded the Church as the "daughter of God the
father," "the spouse of Jesus Christ" and the "living temple of the

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DON BOSCO
Holy Spirit,"116 but he insisted much more on its earthly, social, and
organic aspects than on its mystical dimension. In the tradition of
Saint Robert Bellarmine, he defined the Church as follows: "Before
ascending irito heaven , Jesus Christ founded a Church, which is the
congregation of faithful Christians who, under the guidance of the
Supreme Pontiff and the lawful pastors , profess the religion established
by Jesus Christ and participate in the same sacraments."117 This
definition would reappear in similar words or perhaps in even more rigid
terms every time he had to speak in precise terms of the Church.118 It
is almost a quotation verbatim from the definition given by the theolo-
gian Giovanni Perrone in his Catechismo sulfa Chiesa cattolica (A
Catechism of the Catholic Church) published in 1854 in the Letture
Cattoliche (Catholic Readings) .119
The "kingdom" or the "family" of the Church120 has only one
head or father without whom there is no Church. According to the
testimony of Father Michael Rua during Don Bosco's process of canoni-
zation, the first chapter of the Gospel which Don Bosco required of
his clerics to memorize was Mt. 16 : "You are Peter ... "121 Christ
built the Church on Peter and Peter has remained its foundation.
Peter commands with confidence because he is its head. And he must
be obeyed lovingly because he is its father.
Peter is a leader who commands. According to Don Bosco, the var-
ious wars which the Church had to endure - wars which he described in
his historical works- highlighted this responsibility of the Pope. A
comparison of Don Bosco's Ecclesiastical History written in 1845 with
his History of Italy (185 5) and Ecclesiastical History of 1870 shows
that his admiration for certain outstanding Popes, especially Gregory
VII , Pius V, and of course Pius IX , appears to have grown with the
passage of time. In 1870 he described Pope Gregory VII as "one of the
greatest Popes who has ever governed the Church, 122 and Pius V as
"one of the most illustrious pontiffs who has ever ascended the throne
of Saint Peter." 123
As head of the Church, the Pope is inspired. Nevertheless , we must
admit that the period of history when Don Bosco so resolutely defended
the infallibility of the papacy was not as definite on this point as those
biographers who base themselves on Lemoyne's Biographical Memoirs
would have us believe.124 In 1854 Perrone's Catechism put forth

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the certain belief that the Pope is infallible when he speaks ex cathedra
in matters of faith.!25 But ten years later, the booklet written by Mon-
signor Lawrence Castaldi and also published in the Catholic Readings
was already much more assertive. Monsignor Castaldi, who would
later be a member of Vatican Council I, held that "the Church could
declare, whenever she willed, in express terms that whoever did not
believe in the infallibility of the Pope was a heretic. " 126 We are not
mistaken in believing that this position at this time was shared by
Don Bosco , who was the editor of the Letture (Readings). At any
rate , on the eve of Vatican I, his teaching was not much more clear.
"We say that the Pope is infallible .. . " he would state in 1869. And
he would support the validity of this position with historical and
theological arguments.121
He would translate into popular terms his teaching about the Pope
as one who commands and teaches: the Soverign Pontiff is the father
of all Christians. This image from family life is very clearly presented,
for instance, in his doctrinal summary entitled Avvisi ai cattolici (Ad-
vice for Catholics), which was published for forty years under this
title in various publications and under the title of Fondamenti della
religione cattolica (Fundamental Prin ciples of the Catholic Religion).
"The Roman Church . .. has always been considered as the visible
society of the faithful united in the same faith under the guidance
of the same head, the Roman Po'ntiff, who like the father of a large
family has guided his children , all the faithful, in the past and will
guide them in the future along the path of truth until the end of
time ." 128 The history of the Popes of the Church has to be explained
and read in this spirit. Don Bosco would say: "Just as a son should
naturally want to listen with pleasure to the accounts of the great
deeds of his father, so also we as spiritual children of Saint Peter
and of his successors, should be very happy to read about the glorious
deeds of the Popes, who for eighteen centuries have governed the
Church of Jesus Christ."129 His defense of Pius IX was an act of
filial devotion. He would publicly ask his followers to speak often
about the Pope and to pray for him. Several collections were organized
among his students to help the Pope. In 1871 Pius IX's jubilee was
celebrated with a "feast of the Pope," featuring an attractive pro-
gram.130 According to C .B. Lemoyne , on the occasion of an audience

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DON BOSCO
in January 1867, the Pope asked Don Bosco if his boys loved him, and
Don Bosco replied without hesitation: ''Do they love you? They have
you always in their hearts! For them your name is interwoven with the
name of God." 131 We do not know if he actually said these exact
words , but certainly this was the desire of a man who had committed
his religious society, which he spent a lifetime organizing, to the service
of the Supreme Pontiff.132
His ideas were very clear. His teachings and his affection together
led him to believe that the autonomy of the bishops in the Church
and the initiative of the faithful were limited . All authority was vested
in the head. The local hierarchy had to limit itself to receive orders
from this authority and to transmit them to the laity. In the charged
atmosphere of the years of preparation for Vatican I, he subscribed to
statements which in other times, certainly and with good reason, would
have been surprising. Take this statement, for instance : "The bishops
receive the petitions of the people and listen to their needs ; they
then take them to the supreme ruler of the Church. The Pope then, as
the circumstances warrant it , communicates his orders to the bishops
of the world, and they in turn make them known to the ordinary
Christian faithful."1 33 The turmoil of his times does not suffice to ex-
plain this view. From as far back as the troubled times of 1848, this
key idea of his had been expressed in this fundamental formula : "Our
pastors, especially our bishops, unite themselves with the Pope , and the
Pope units himself with God ." 134 For him the Pope was truly an
extension of Christ in the world.
The Church Is the Only Ark of Salvation
This Church, governed by the Pope , is the only ark of salvation
and even more of holiness.
It alone is holy , it alone is divine, it alone can lead men to God.
Don Bosco was guided by this conviction, which explained among
other things his constant battle against the Waldensians. He circulated
hundreds of thousands of copies of excerpts from his works which
explained that "there is only one true religion," that "the churches
of the heretics do not have any divine character ," and that "the Church

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of Jesus Christ is not found in the churches of the heretics ."135 In
effect, Jesus Christ is with the Pope, whom the heretics have aban-
doned . In accordance with his theology , Don Bosco would make
his own such statements as the following: "He who is united to the
Pope is united to Jesus Christ, and whoever breaks this tie undergoes
shipwreck in the stormy sea of error and is miserably lost." 136 Or
another statement like: "Fortunate are those who are united with
Peter in the person of the Popes, his successors. They walk the road
to salvation, while those who find themselves off this road and are not
united with Peter do not have any hope whatsoever of salvation because
Jesus Christ has assured us that holiness and salvation can be found
only if one is united with Peter, upon whom rest the immovable
foundations of his Church." 137 There is only one Church which is
the mother of all men, and that is the Church of Peter.
Those who are acquainted with the life of St. John Bosco know
how much his zeal was motivated by this idea. His apostolic activities,
whether journalistic, liturgical, or scholastic, must be considered in
the light of his ideas on the Church. It is necessary not to overlook this
influence even in the idea which he had of holiness. Whoever wants
to become holy must be closely united with the Church and with
the successor of Peter. The duty of the faithful who ag ree with this
definition of Christianity is to accede to the directives, the manifest
intentions and even the simple wishes of the universal shepherd. In his
mature years- and certainly during the time of Pius IX and Leo XIII-
Don Bosco clearly saw the Pope as the representative of God on earth.
His faith , his hope and his charity were inspired by this vision of the
Church , which the spirit of the times focused on the Holy See.
The Religious World of Don Bosco
Don Bosco did not confine his religious outlook to the visible,
institutional Church. We know that his religious world was infinitely
broader. It would not be incorrect to describe him as being theocentric
or Christocentric. But the type of love which he manifested for the
visible Church merits deeper reflection . These activities were a good
index of his temperament. All things considered, in Don Bosco's

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DON BOSCO
spiritual universe concrete beings occupied a very prominent position ,
while the profound mystery of God, of the Church, and even of the
Holy Spirit appeared quite infrequently. And when we try to find out
why he definitely preferred to be among ordinary people, the reason
was certainly his effort to be down to earth. A country boy in his
youth, a man of affairs in his mature years, and always Piedmontese-
that is, with little inclination for nebulous and ineffective projects-
he mistrusted all types of abstraction, even books which were too
theoretical. He also applied this tendency to his vision of the religious
world. He had lived under the watchful eye of a God who was both
judge and father, in the company of an historical Christ who was
gentle and good, of a Eucharistic Christ "present in the tabernacle," in
the company of the Immaculate Virgin and Queen "awesome as an army
in battle array ," and the company of legions of angels and saints who
could point out the way of salvation and of perfection to men of
"every age and condition ." We can explain his mentality by considering
his education, the signs of the times, and the needs of his audience and
of his readers. He preferred to be practical in all things. And he applied
this same tendency in choosing the best means to achieve holiness:
he always opted for the most simple, the most solid, and therefore for
these very reasons , the best means .

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NOTES
I . Cf., for example, J. Dagens, Berulie et les origines de la Restau-
ration catholique (1575-1611), Bruges, 1952, p. 208.
2. Some information about Margherita Occhiena's maxims is found
in G.B. Lemoyne, Memorie biografich e, vol. I, 44-45 (English ed.,
p. 34 ff.); one should be careful not to believe that they were dreamed
up by the compiler.
3. G. Bosco, Cenni Storici sulla vita del chierico Luigi Como/lo,
Turin , 1844, ch. 4-5, pp. 42-72. These chapters were based on a sketch
found in the manuscript lnfermita e morte del giovane Chierico Luigi
Como/lo, written by John Bosco, his fellow student, and perserved
at Turin in the ACS., S. 123, Comollo.
4. Cf. the chapter on "Confidenza," in F. Accornero, La dottrina
spirituale di S. Giuseppe Cafasso, op. cit., pp. 107-13 0.
5. G. Cafasso, Manoscritti vari, vol. VIII, 2444 B. ; in F. Accornero,
op. cit., p. 115.
6. G. Bosco, Esercizio di divozione a/la misericordia di Dio, Turin .
This book appeared between 1846 (since it includes a document from
that year, p . 12) and 1856, because it is mentioned in Don Bosco's
last will and testament of July 26, 1856, according to the version in
A. Amadei, Memorie biografiche, vol. X, 1333. [This reference is found
in a list of Don Bosco's writings, compiled by him in 1856. Omitted
in the English edition volume X, it is given earlier in English ed. , vol.
V, 4 72 - trans.) P. Stella ( Valori spirituali, p. 51) has uncovered some
references to the Esercizio in fl giovane provveduto of 1847, but the
similarities which he mentions are not convincing. Nonetheless, the
chronology which Don Bosco follows in his last will leads us to date
this booklet from around 184 7.
7. G. Bosco, Esercizio, ed. cit., "primo giorno," p. 29.
8. Bosco, Storia d'Italia , 5th ed. , Turin , 1866 , p. 223 . A similar
idea is found in the same work, pp. 24 , 25.
9. We read, in fact, in a record of a conversation with Luigi Co-
mollo: "It is the hand of God which weighs heavy upon us. Believe
me, our sins are the reason for this." (G. Bosco, Luigi Como/lo, 2nd
ed., Turin, 1854, Chapter 4, p. 50), an idea which is not found in the
preceding edition (Chapter 4 p. 42) and which was probably suggested
by the natural flow of the conversation.

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DON BOSCO
10. Wis. 3,1, quoted among the Massime morali ricavate dalla Sacra
Scrittura in the appendix of G. Bosco's Maniera facile per imparare
la Storia Sacra, 5th ed., Turin, 1877, p. I 00 .
11. Wis. 3, 11 , quoted ibid., according to the Latin Vulgate.
12. G. Bosco, Maniere facile, ed. cit., tf6, pp. 18-19.
13 . G. Bosco , Storia d'Italia , 5th ed., Turin, 1866, p. 13.
14. G. Bosco , Storia d'Italia, ed. cit., pp. 24, 25.
15 . G. Bosco, Vita di San Pietro, Turin, 1856, p. 121.
16. G. Bosco, Maniera facil e, ed. cit., f/28, pp. 78-79 .
17. G. Bosco, Storia d 'Italia, ed. cit., "epoca terza," p. 223.
18. Ibid., p. 244.
19. Esercizi spirituali di S. Giuseppe Cafasso al clero , Turin, 1955,
p. 173 .
20. G. Bosco , fl mese di maggio, 8th ed. , Turin, 1874 , eighteenth
day, pp. 116-117.
21. Ibid., sixteenth day, p . 107.
22. Ib id., p. 105.
23. Ib id.
24. G. Bosco , Magone Michele, ed. cit., p. 70.
25 . Ibid. , p. 76.
26. The biographies written by Don Bosco did not have merely a
documentary purpose, but were also meant as an instruction. We
cannot say this often enough.
27. G. Bosco, fl mese di maggio, ed. cit., first day, p. 29.
28. Ibid., p. 28 .
29 . G. Bosco , fl giovane pro vveduto, 2nd ed., Turin, 1851 , Part I,
Article 2, pp. 10-11 ; and repeated in all the editions (cf. the !Olst
ed., 1885 , pp. 10-11). The same idea is found in Bosco , Porta teco,
Turin , 1858, p. 42 ; it was included in the second edition of this book,
Turin , 1878, p. 49 . P. Stella points out that for this idea found in
fl giovane pro vveduto, Don Bosco was indebted to Charles Gobinet
and to his followers. (P. Stella , Valori spirituali, pp. 27, 98) . As so
often happens, a book could have reminded him of the words of the
Bible and of the life of Jesus Christ.
30. G. Bosco, fl mese di maggio, ed. cit., ninth day, p. 69. This idea
is found again in another important statement inspired by a thought
from Saint Alphonsus and repeated by Saint John Bosco throughout

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his life in various editions of II giovane provveduto: "He made you his
child through holy Baptism . He loved you and loves you as a kind-
hearted father, and the only purpose for which he created you is to
be loved and served by you in this life in order to make you happy in
Paradise." G . Bosco, II giovane provveduto, 2nd ed., Turin, 1851,
p. 32. Only the style was revised in the IOI st ed., Turin, 1885, p. 36.
31. G. Bosco, Magone Michele, ed. cit., pp. I 6-24.
32. G. Bosco, II mese di maggio, ed. cit., p. 128.
33. Memorie del/'Oratorio, introduction, p. 16.
34. Ibid.. p. I I 6.
35. G. Bosco, II mese di maggio, ed. cit., twentieth day, p. 131.
36. G. Bosco, Lacasa dellafortuna, 2nd ed., Turin, 1888, Act II,
Scene 4, p . 45. The identical thought is found later on in the same
booklet (Act II , Scene 5) p. 52; G. Bosco, Storia d'Italia, 5th ed.,
Turin, 1866, p. 244.
37. A recent commentator of I Promessi Sposi is inclined to sepa-
rate the two aspects of Divine Providence: its goodness and its justice,
which he is surprised to see combined. (M.F. Sciacca, II pensiero
italiano nell'eta del Risorgimento, 2nd ed ., Milan, 1963 , p. 219).
38. G. Bosco, Storia sacra, 3rd ed., Turin, 1863, Storia sacra de/
Nuovo Testamento, " lntroduzione" (Opere e scritti, vol. I, 286) .
39. G. Bosco , Testamento spiritual!, circa 1884, in E. Ceria, Memorie
biografiche, vol. XVII, 25 8.
40. L. Cognet, La spiritualite fran<yaise au X v11e siecle, Paris, I 949,
p . 52.
41. G. Bosco, II giovane provveduto, 2nd ed., Turin, 1851 , Le Sei
domeniche e la Novena di S. Luigi Gonzaga, Sixth Sunday, p. 66. A
little later it will be included in the Fifth Sunday : cf. II giovane provve-
duto, !Olst ed., Turin, 1885, p. 63.
42 . Cf. Bosco, Storia sacra, 3rd ed ., Turin, I 863, ch . 9 (in Opere e
scritti, vol. I, 334 ) : it is a talk given in preparation for the feast of the
Sacred Heart in I 875, found in E. Ceria, Memorie, vol. XI, 249 (English
ed., p . 23 I).
43. G. Bosco, II pastorello de/le Alpi, Turin, 1864, p. 15 8.
44. G. Bosco, Savio Domenico, Turin, I 859, p . I I 2. It will be found
later in ch. 24; cf. the 6th ed., Turin, 1880, p. I 10 (English ed ., p. 136).
45. Cf. below,ch.4,note 107.
46. G. Bosco, Maniera facile per imparare la Storia sacra, 2nd ed.,

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DON BOSCO
Turin, 1855 , "f/20 (Opere e scritti, vol. I, 57). The forumla is exactly
as that found in the 5th ed. of that booklet: Turin, 1877, p. 59.
47. G. Bosco, fl mese di maggio, 8th ed., Turin , 1874, third day,
pp. 36-38.
48. G. Bosco, Storia sacra, 3rd ed., Turin, 1863, ch. 4 (Opere e
scritti, vol. I, 305).
49 . Ibid., ch. 6 (Opere e scritti, ibid., pp . 316-320).
50. Cf. above ch. I , pp . 18 and 30.
51. Congregaz ione di S. Francesco di Sales, a m anuscript, chapter:
"Scopo di questa congregazione," art. 1-2 (cf. below Document 12).
The "Christian perfection" of the members mentioned in subsequent
editions, that is, after around 1864 - the edition approved by Rome in
1874 stated : " So that the members striving together for Christian
perfection " - is referred to as the perfection "of the imitation of Jesus
Christ" in the preceding versions.
52. G. Bosco, La Chiave de/ Paradiso, 2nd ed., Turin, 1857, p. 20.
53. G. Bosco, Jntroduzione a/le R egale o Costituzioni, Turin,
1877, p. 21.
54. G. Bosco, Storia sacra, ed. cit., ch. 7 (Opere e scritti, ibid.,
p. 325).
55. G. Bosco, lntroduzio ne a/le Rego/a o Costituzioni, ed. cit.,
p. 28. On the other hand we are not unaware that this introduction,
based on a draft written by Don Bosco's collaborators, does not neces-
sarily reveal his usu al thinking on all points.
56. G. Bosco , fl mese di maggio, 8th ed ., Turin, 1874, "p rimo
giorn o," p. 19 1.
57. G. Bosco , II pastorello, Turin, 1864, p. 53; pp. 60-61; p. 102.
58. G. Bosco, Vita de/ giovanetto Savio Domenico, 6th ed. , Turin,
1880, pp.65 ,7 0,103,108,114 (English ed. , pp. 90 ,95, 127, 135 , 140).
59 . G. Bosco, lntroduzione a/le R egale o Costituzioni, ed. cit.,
p. 35.
60. G. Bosco, Storia sacra, ed. cit., ch. 5 (in Opere e scritti, ibid.
p.313).
61. G. Bosco, Storia sacra, ed. cit., "lntroduzione al/a Storia Sa cra
de/ Nuovo Testamento" (Opere e scritti, ibid., p. 285).
62. "Question: 'Of which virtues did Jesus Christ give us an ex-
ample?' Answer: 'Jesus Christ has given us an example of all virtues,
but especially of charity, patience, and zeal for the glory of His heaven-

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101
ly Father.' "(Bosco, Maniera facile, 5th ed., Turin, 1877, p. 59). After
1870 , Don Bosco was very anxious to exalt the Heart of Jesus along
with his fellow Catholics. This devotion, it is true, had an important
place in his spiritual thinking rather late in his life. fl giovane prov-
vedu to of 1847 had only the "Chaplet of the Sacred Heart of Jesus"
(p. I 05), without any explanation of the devotion. There was also
nothing more in the first editions of Chiave de! Paradiso (Turin, 1856).
As regards fl giovane provveduto, the situation remained the same
until 1874 (39th ed.). The article: " Devotion to the Sacred Heart of
Jesus and a brief prayer (Offering to the Sacred Heart of Jesus to be
said before his holy picture)" seems to have appeared only in 1878
(75th ed.) and the Promises made by Jesus Christ to Blessed Margaret
Alacoque only in 1885 ( 10 I st ed.). His Chiave de! Paradiso of 1881
(3rd ed., small format, p. I 0) contained a picture of the Sacred Heart
with a saying by Margaret Mary. One may think that Don Bosco knew
enough about the devotion, which had been promoted before him by
Saint Alphonsus. It seems, rather, that the pressure of the times,
probably also pressure from some of his collaborators, to whom we
may attribute the subsequent additions in his devotional books, moved
him to become a promoter of this devotion at the end of his life. The
first lines of the "instruction " quoted above read: "My dear boys,
listen to how the devotion to the Most Sacred Heart of Jesus, which is
growing more and more every day , had its origin ..." Bosco, fl giovane
provveduto, IOlst ed., Turin, 1885 , p. 119, would justify this inter-
pretation.
63. G. Bosco, Storia sacra, ed. cit., ch. 3 (Opere e scritti, ibid.,
p. 302).
64. Ib id., ch. 6 (in Opere e scritti, ibid.,. p. 316).
65. Ib id., ch. 7 (in Opere e scritti, ibid., p. 323).
66. Ibid., " Dizionario <lei vocaboli, s.v. Redentore " (in Opere e
scritti, ibid., p. 392).
67. G. Bosco, Savio Domenico, 6th ed., Turin, 1880, p. 104 (Eng-
lish ed., p. 128).
68. G. Bosco, fl cattolico net secolo, 2nd ed., Turin, 1883 , p. 146.
69. G. Bosco's letter to Sr. Maddalena Martini, (Aug, 1875), Episto-
lario, vol. II, 492 .
70. Cf. further ahead.
71. G. Bosco, 1/ giovane provveduto, 2nd ed., Turin, 1851: Le Sei
domeniche, p. 65. The text did not change in Bosco's le Sei domeniche ,
8th ed., Turin, 1886 , p. 32.
72. Cf. also ch . 4.

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DON BOSCO
73 . G. Bosco 's letter to G. Cagliero, Nov. 13 , 1875, Epistolario,
vol. II, 518.
74. Memorie dell'Oratorio, pp. 21-22, 24.
75. Ibid., pp . 41-42.
76. Ibid., p . 89.
77. G. Bosco , Luigi Como/lo, Turin, 1844, p. 5.
78. Ibid., p. 24.
79. Ibid., p. 32.
80. Ibid.
81 . Ib id.
82. Ibid., p. 36.
83. Ibid., p . 56.
84. Ibid. , p. 70.
85. Ibid., according to th e preface of the first edition, p. 3.
86. G. Bosco, fl giovane provveduto, 2nd ed., Turin, 1851: "Prayer
to the Most Sacred Heart of Mary," p. l 08; cf. also the allusions to the
Heart of Mary and to th e Sorrowful Mother in the Life of Dominic
Savio, (6th ed., Turin, 1880, pp . 55, 56) and in the booklet on the
apparitions of Our Lady of La Salette (Bosco, Apparizione de/la Beata
Vergine su lfa Montagna di La Salette con altri fatti prodigiosi, Turin,
1871 ; these also appeared in Bosco, Raccolta di curiosi avvenimenti
contemporanei, Turin, 1854, pp. 46-83). On the beginnings of this
devotion in the Middle Ages and its full development in modern times,
cf. E. Bertaud , Douleurs, in the D ictionnaire de Spiritualiti; vol. III ,
col. 1689-1 70 1.
87. G. Bosco, fl mese di maggio, 8th ed., Turin, 1874 , p. 20. Cf. the
whole chapter of introduction.
88. G. Bosco, Savio Domenico, Turin, 1859, p. 40 ; unchanged in
the 6th ed., Turin, 1880, pp. 32-35 (English ed., p. 55). This text is
close to an account by Don Bosco on Nov. 28, 1876, according to
E. Ceria, whole chapter of introduction.
90 . G. Bosco, Savio Domenico, Turin, 185 9, p. 81. Cf. the edition
of 1880 p. 77 (English ed. , p . 99). The association of boys, called the
Company of the Immaculate Conception took on a definite form in
1856 at the Oratory of Valdocco, under the leadership of Dominic
Savio , among others. The first Salesians were formed in this spirit.
90 G. Bosco,1/ mese, ed. cit., p. 21.
9 1. G Bosco, Storia ecc/esiastica, Turin, 1845, "epoca quinta" (in

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THE SUPERNATURAL WORLD
103
Opere e scritti, vol. I, 124 ).
92. Cf. G. Bosco, fl giovane provveduto, 2nd ed., Turin, 1851, pp.
340-341. As far as we know, this hymn is found in all the editions of
the prayer manual.
93 . The account , according to Archbishop Arnaldi of Spoleto, is
found in Bosco, Maraviglie della Madre di Dio Invocata sotto ii titolo
di Maria Ausiliatrice, Turin, 1868, pp. 95-103. Cf. also the article
documented by P. Brocardo, "L'Ausiliatrice di Spoleto e Don Bosco,"
in Accademia Mariana Salesiana, " L' Imma colata Ausiliatrice," Turin,
1955, pp. 239-272.
94. The details are found in Bosco , Maraviglie, ed. cit., pp. 104-106.
Cf. about this confraternity, C. Mindera, Origine e svi/uppo de/ cu/to
di Maria Auxi/ium Christianorum in Germania, Accademia Mariana
Sa/esiana " L' Ausiliatrice della Chiesa e del Papa," Turin , 19 53, pp.
77 -90.
95. G Bosco, Maraviglie ... ed. cit., p. 10 8- 109.
96. G. Bosco, Maria Ausiliatrice col racconto di alcune grazie, Turin,
1875 , ch. 6, pp. 54-55. To underscore the new form which Don Bosco's
Marian piety assumed, let us note the rather late appearance in the
Giovane provveduto of a first hymn, with a very significant first verse:
"O del Cielo gran Regina" (0 great Queen of Heaven), a verse which the
first two editions of 1847 and 1851 did not have. We find it in the
manual of 1863 (9th ed.), the approximate date of its inclusion, but it
had already been included in editions which have disappeared between
1851 and 1863. This hymn is evidence of Don Bosco's insistence on
honoring the queenship of Mary .
97. Cf. the bibliography given below.
98. G. Bosco , Maria Ausi/iatrice, ed. cit., p. 9.
99. G. Bosco , Maraviglie, ed. cit., pp. 71-80, 89-94.
100 .. Ibid.,p.61.
101. Ibid., "Preface," pp . 6-7.
102. G. Bosco, II Divoto dell'Ange/o Custode, Turin, 1845.
103. G. Bosco , fl giovane provveduto, Turin , 1847, (Cf. the 2nd ed.,
Turin, 1851 , pp. 358-359). This hymn has been "traditionally" attri-
buted to Silvio Pellico (cf. Lemoyne, Memorie, vol. II, 133 ; (English
ed., p. 105).
I 04. G. Bosco, from a panegyric in honor of Saint Philip Neri, 1868,
found in Lemoyne, Memorie, vol. IX, 214 (omitted in the English ed.).
The same idea is found in reference to the Blessed Mary of the Angels
and to Catherine of Racconigi, in Bosco, "Prefazione alla biografia

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DON BOSCO
anonima," Vita della Beata Maria degli Angeli, 3rd ed. , Turin, 1866,
pp. 3-4; and in Bosco, Cenni storici intorno. . . B. Caterina de' Mattei
da Ra cconigi, Turin, 1862, p. 3.
105 . G. Bosco, Al lettore, in Le Sei domeniche e la Novena di San
Luigi Gonzaga, 8th ed., Turin , 1886, p. 3.
106 · G. Bosco , Savio Dom enico, 6th ed., Turin, 1880, p. 5 (English
ed., p. 24).
107 . G. Bosco Luigi Comollo, Turin, 1844, pp . 3-4 (cf. also Doc. 6
below).
I 08 . G. Bosco, Ii Cristiano guidato . . .secondo lo spirito di San
Vincenzo de' Paoli, Turin, 1847 , pp. 3-4.
109. G. Bosco, Vita di San Martino, Turin, 1855.
110. G. Bosco, Biografia de/ Sacerdote Giuseppe Caffasso, Turin,
1860.
111 . G. Bosco, Vita di San Pietro, Turin, 1856.
112 . G. Bosco, Vita di San Paolo apostolo, Turin, 1857.
113. G. Bosco, op. cit., 2nd ed.,Turin, 1878, ch. 33, pp. 149-150.
114. G. Bosco, Prefazione al/a Vita della Beata Maria degli Angeli,
ed. cit., p. 4.
115. To und erstand the ideas of the time , cf. the collection L'Ecc/e-
sio/ogie au x1xe siecle (coll. Unam sanctam, 34 ), Paris, 1960.
116. These statements which are found towards the end of Bosco,
Storia ecc/esiastica, nu ova ed., Turin, 1870: "What is to be learned
from Church history ," p. 369 (Cf. Opere e scritti, vol. I, 503) were not
in the corresponding passage of the first edition (Turin, 1845, cf.
Opere e scritti, ibid., p. 15 5); this would lead us to believe, along with
other evidence, that they were not familiar to Don Bosco.
117 . G. Bosco, La Chiave de/ Paradiso, 2nd ed., Turin, 1857;a com-
pendium of what every Christian should know, believe, and practice,
p. 10 (cf. R. Bellarmino, Disputationes de controversiis christianae
fidei, "quarta controversia," lib . III, ch. 2).
11 8. It is found, more simplified and blunt, in Bosco, Storia ecc/e-
siastica, Turin, 1845: " Nozioni Preliminari" (Opere e scritti, vol. I,
13 ), a very close definition, almost word for word, to that found in the
edition of 1870 of this work , p. 6 (Opere e scritti, op. cit. , p. 242).
The definition is similar to that found in Chiave de/ Paradiso of 1857
in Bosco, Ii centenario di S. Pietro apostolo, Turin, 1867, triduo ,
pp. 202-203; in the 3rd ed. of Bosco, La Chiave de/ Paradiso, small
format, Turin, 1881 , p. 24, etc.

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THE SUPERNATURAL WORLD
105
119 . G. Perrone, Catechismo intorn o a/la Chiesa Cattolica ad uso
del popolo, Turin, 1854, lesson I: "About the origin and nature of the
Catholic Church," p. 5.
120. The comparison of the Church to "a kingdom, an empire, a
republic, a city, a fortress, a family" is found in Bosco, fl centenario
di S. Pietro Apostolo, Turin, 1867, triduo, p. 206.
121. M. Rua, "Apostolic Process of Canonization," ad 42, in Positio
super virtutib us, vol. I, 335.
122. G. Bosco, Storia ecclesiastica, new ed., Turin, 1870, "epoca
terza," ch. 5 (Opere e scritti, vol. I, 384).
123 . Ibid., "epoca quinta," ch. 3 (Op ere e scritti, ibid., p. 442).
Whatever John Bonetti's contribution was in this edition, the fact
remains that Don Bosco accepted it.
124. To show that Don Bosco favored the doctrine of papal infalli-
bility as early as 1848 when he published his II Cristiano guidato a/la
virtu ed a/la civilta secondo lo spirito di San Vincenzo de' Paoli, Le-
moyne (Memorie, vol. III, 380 ; English ed., p. 269) used a later version
of this book. In the "giorno vigesimo secondo" section there was a
chapter entitled " The Christian 's filial attachment and submission
to the Supreme Pontiff" (cf. 3rd ed., Turin, 1887, pp. 173-184), which
was not found yet in the edition of 1848. This edition had in its place
a title which was to disappear later: " On conformity to the will of
God" (!st ed., 1848, pp. 228-234).
125 . G. Perrone , op. cit., p. 23.
126. L. Castaldi, Sull'autoritd de/ Romano Pontefice, 1864, ch. 3,
p . 75.
127 . G. Bosco, I Concili generali e la Chiesa Ca ttolica, Turin , 1869,
p. 52 ff.
I 28. G. Bosco, A vvisi ai Cattolici, Turin, 1850, p. 13 . Cf. Bosco, Fon-
damenti de/la Cattolica religione, Turin , 1883 , p. 8; and we should take
note of the fact that the image of father and children applied to the
Pope and the faithful is found later on, in a passage of the booklet
(p. 28): it is missing in A vvisi ai cattolici, which was the first version of
Fondamenti.
129. G. Bosco, Vita di S. Pietro, Turin, 1856 , pp. 6-7.
130 . Cf. Bosco's letter to J. Bonetti, June 13 , 1871, Epistolario,
vol. II, 164 .
131. Lemoyne, Memorie, vol. VIII, 719 (English ed., p. 313).
132. Cf., about this conclusion, his words to Cardinal Alimonda,
on December 26, 1887, in G. Alimonda, Jean Bosco et son siecle,

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106
DON BOSCO
French translation, Nice, 1888, pp. 54-55.
133 . G. Bosco, fl centenario di S. Pietro, Turin, 1867, p. 211. Cf. also
Bosco, La Chiesa Cattolica e la sua Gerarch ia, Turin, 1869, ch. 4 ,
especially p. 7 5.
134 . G. Bosco, Avvisi ai cattolici, Turin , 1853 , epigraphs.
135 . Ib id., " titles 1/2,3,4." The titl e of 1/4 was to be changed ; later
it would read: " The Church of Jesus Christ is n o t the Church of the
heretics" (Bosco, Fondament i de/la Catto lica R eligione, Turin , 18 83,
1/4 ).
136. G. Bosco , fl centenario di S. Pietro, Turin , 1867, Presentation ,
p. v.
13 7. Ib id., p. 190. We could add, along with many other similar
statements , the following answer to a question: "Can those (heretics)
who die as adults be saved! " "A dults who live and die separated from
the Catholic Church cann ot be saved because anyone who is not with
the Catholic Church is no t with Jesus Christ, and those wh o are not
with Him are against Hirn . The Gospel says this" (Bosco, Maniera
facile, 2nd ed ., Turin , 1855, 1/32; in Opere e scritti, vol. I, 70. The
statement is identical with that of the 5th ed. of the little book , Turin ,
1877, number 31 , p. 86).

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4
The Means of Perfection

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The Means of Perfection
Always a practical man, John Bosco was more interested in how to
do things than in the speculative justification of results. When he had
set a goal for himself, he would immediately apply to it his quick
intelligence and all the available resources to reach that goal. He
founded an "oratory" to gather young working boys. He established
workshops to give these boys a good secular and religious education
and at the same time to remove them from the dangers of the city.
Through well-organized publicity he was able to circulate his Letture
Cattoliche (Catholic Readings) throughout the whole of Italy. He
founded the association of Salesian Cooperators to bring together
people of good will in Italy, in Western Europe , and eventually in
the whole world . .. How did he succeed? This is the question. No one
will be surprised if he acted the same way on the spiritual plane.
Throughout one 's life, one's soul has to be enlightened, guided , nour-
ished and encouraged by appropriate aids and "instruments ." 1
Don Bosco certainly believed in asceticism and in sanctification
especially through the exercise of charity , as we will demonstrate
later. But he believed first of all in the guiding power of the Word
of God, in the support given by the Sacrament of Penance, in the
divine power which the Eucharist gives, and in the spiritual sensitivity
effected by spiritual exercises and devotions.
The Word of God
The basic nourishment of the soul is the Word of God. " Just as
without food our body becomes ill and dies , so the same thing happens
to our soul if we do not give it food. The nourishment and the food of

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110
DON BOSCO
the soul is the Word of God."2 We must not misunderstand, however,
the meaning which Don Bosco gave to the expression "the Word of
God." If we easily took it for granted that Don Bosco meant to refer
only to the Bible , which had "God for its author," we would be greatly
mistaken . For him the Bible , which he carefully distinguished from
human words, was certainly the pre -eminent Word of God. In an auto-
graphed note about the Bible histories which were used in the schools
of his time, he pointed out that "Bible histories destined for schools
shou ld have three qualities : they should be 1. truthful, 2. moral,
3. discreet." He said this about the first quality : "Truthful. We are
speaking about the Word of God, so whatever is not contained in the
holy books should not be included or the reader should be advised
about it, so that he might not take for the Word of God what is the
word of man."3
This reservation did not stop him , however, from understanding the
expression the "Wo rd of God" to include the teachings of the Church .
The passage quoted above from the Giovane provveduto (The Com-
panion of Youth), explains the expression: "the Word of God, that is,
the sermons, the explanations of the Gospel, and the catechism."4
For Don Bosco , considering the Word of God to be exclusively the
text of the Bible suggested "free" interpretation, a grave sin into
which - according to him- the Protest~nts had fallen. 5 Only the Church
is in a position to give the Word of God a true life "when it is listened
to carefully. The Word generates faith but it has to be listened to when
proclaimed by the sacred ministers and explained by them as Saint
Paul said: "Faith, then, comes through hearing, and what is heard is
the Word of Christ." (Rom. 10,17)6
The word which inspires the spiritual life produces the same results.
Dominic Savio "had a firm conviction in his heart that the Word of
God was the guide of man on his way to heaven . Therefore, every
saying that he heard in a sermon was for him an unchanging message
which he never would forget." 7 We know that this young man was
very diligent in looking for explanations of the Word of God. According
to Don Bosco, "from this practice his exemplary way of life developed,
his constant progress from virtue to virtue, his exact fulfillment of all
his duties, of excellence to a degree difficult to surpass."8 His holiness,
then, was based on a very well-assimilated body of the teachings of the

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THE MEANS OF PERFECTION
111
Church. Don Bosco would have been unable to imagine a work of
charity worthy of the name which was not based on faith illuminated
by the living Church. With praiseworthy consistency , he gave to the
Word of God the first place among the means of acquiring holiness .
Spiritual R eading
To the study of the Word of God he added spiritual reading. The
following advice was valid for every " Catholic who fu lfills the duties
of a good Christian": "During the day, or after morning or night
prayers try to do a little spiritual reading. Read , for example , a chapter
of the Gospel, the life of some saint, the Imitation of Jesus Christ,
the Philo thea and Introduction to a Devout life by Saint Francis de
Sales, Saint Alphonsus' Preparation for Death or The Practice of
Loving Jesus Christ , or other similar books."9 The first two suggested
readings of this list merit some consideration.
At the head of the list we find "a chapter of the Gospel" and the
"life of some saint." Nowhere in the writings of Don Bosco do we find
him advising someone to read the whole Bible . Convinced though h e
was of the power of its teachin g, nonetheless he wished to "popularize
as much as possible the knowledge of the holy Bible" through his
Storia sacra (Bible History).10 The preface to th e first edition of his
Storia sacra (Bible History) contains high praise for the Bible , followed ,
probably o ut of fear of giving ground to the Protestants , by an effort
to tone this down by directing his readers to read Bible stories .11
His Storia sacra (Bible History), which acco rding to his preface was
first told and then written, shows how Don Bosco read the Bible and
got others to read it. He would select particular episodes in the Bible
which h e would set forth with great ca re. And whenever a Bible story
offered him the opportunity, he would highlight briefly the moral
lessons which he thought flowed from the story . After his narratio n
o f the sac rifice of Isaac by Abraham , we read the following: "God
always blesses those who are obedient to his commands." 12 After
describing the episode of Dinah , who was "insulted" on the occasion
of a feast in the neighborhood of Shechem , he writes : " The episode of
Dinah teaches us how dangerous public shows are for young people." 13

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DON BOSCO
After the death of Joseph, the patriarch, he comments: "Those who
Jive a virtuous life are not afraid of the hour of death." 14 He did
not neglect the symbolic meaning of the Old Testament. The paschal
lamb "prefigures the Savior who, by his blood, rescued us from death
and opened for us the road to eternal salvation." The manna "pre-
figures the Most Holy Eucharist"; the bronze serpent "prefigures
Jesus Christ who would have to be raised on the cross on Mount Cal-
vary .. . "1s He underlined the Christian meaning of the journey of
the Hebrew people through the desert: "It is the pilgrimage which men
undertake in this world ." The promised land "recalls paradise." 16 In
the course of the book he tried to show that "the entire history of the
Old Testament can be said to be a faithful preparation of mankind for
the extraordinary event of the birth of the Messiah." 17 Naturally,
he gave more particular details about Christ in the last part of the
book, which told his life.
The Lives of the Saints and Pious Examples
For Don Bosco the Gospel was an account of the most extraordinary
life that was ever lived. It was not by chance that he put the Gospel
before the lives of the saints in his list of recommended readings for
Christians. A hundred years ago, Don Bosco believed in the lived and
written power of witness upon the harmonious development of Chris-
tians in the spiritual life. The terms might change - he usually speaks
about "examples"- but he kept to his principle, the value of which was
proved by experience. His method conformed to a tradition of the
Middle Ages, which had remained in force in his country. It held that
moral truths had to be not only illustrated by "examples" but also
supported by them. With the passage of time, in some places which had
been tainted by the spirituality of the Reformers or of the Jansenists,
"examples" had become suspe<::t in religious literature. During the
eighteenth and nineteenth centuries, in the Italy of Saint Alphonsus
Liguori, writers continued to use examples extensively, while in neigh-
boring France, where writers were more intellectual and more skeptical
about pious stories, they ordinarily preferred abstract reasoning. 18 It is
well known, for example, that when Charles Gobinet crossed the Alps

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THE MEANS OF PERFECTION
113
just before Don Bosco 's time , his French spiritual tradition underwent
some change. 19 As a Jesuit of the eighteenth century put it , Italian
writers who used examples "do not like to use numerous reasons to
inculcate virtue nor merely to confirm their teachings with examples,
but rather they love to present virtue as already realized or, so to speak,
incarnated in the lives of other young people , whose example can more
easily be imitated . . . "20
The pious example, little by little, gained prominence in spiritual
writing and took the place of ascetical exposition. This was the case
with the book which was the primary source for Don Bosco's Giovane
provveduto (The Companion of Youth) .
The book Guida angelica (Angelical Guide) fits Don Bosco's methods
perfectly. Ten years before he wrote his own book of devotion he had
decided that every day he would relate some good saying or some
"example."21 It was an application, somewhat remote but still tenable,
of the old saying of Saint Maxim us of Turin . Don Bosco had this saying
written down in a bookmark in his breviary: "Examples are more
effective than words and one teaches better with deeds than with
speeches."22 A little later , his spiritual biographies were meant to
edify Christian readers. Dominic Savio himself, who would become a
model held up for imitation by his master , used "examples" as a key
technique of his apostolic activity .23 Michael Magone scrupulously
did the same thing, as did many others.24 This preference for example,
whether conscious or not, was probably one of the characteristics of
the Salesian literature of the first generation.
Be that as it may , those writers ordinarily chose their own examples
with good judgment. Don Bosco drew the greater part of his examples
from the world familiar to his readers or listeners and did not avoid
using stories which had been overused by spiritual writers. Some of
these stories can be found in his Mese di maggio (The Month of May).25
He did make an effort to appeal as closely as possible to the living con-
ditions and circumstances of his audience. The "examples" found in his
works took place, for instance, at Modena26 or Turin at the time of
Father Cafasso,27 or even better were eye-witness accounts of Don
Bosco from his life at Chieri (Luigi Comollo) or Valdocco (Dominic
Savio , Michael Magone, Francis Besucco). For him the convincing
power of the virtue of others was more potent if it was proximate in

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DON BOSCO
time. He also held that this phenomenon applied not only to young
people , as we might be led to believe , but also to adults. He would
say to his Salesians: "Let us always recall that the virtues of others
should spur us on to do good, according to the saying of Saint Augus-
tine: ' If he can do it , why can't I?' "28
It has to be noted that in proceeding this way , he did not forget
Christ. In fact he referred to him often. He would say, "Try very hard,
young men , to imitate Jesus in his obedience. He should be your only
model in this."29 The Gospel should come before the lives of the
saints. It is the most recommended book of spirituality , the source
of daily nourishment for Christians.
The Sacraments
In his concern for the study and the preaching of the Word of God,
he did not neglect the sacraments, which he considered essential factors
in the spiritual progress of the soul according to traditional Catholic
teaching. Besides, they also provide occasions for the proclamation of
th e message of salvation.
Let us not expect to hear sensational revelations on his part about
each of the sacraments, even though he spoke about all of them from
Baptism to Matrimony _30 In most cases, he did not present them on a
deeper level than that of a modest catechism. According to him, the
sacraments were "so many visible signs established by God to give our
souls the graces necessary for salvation" and "seven channels through
which heavenly gifts are communicated from God to man." 31 His
interest centered on two sacraments in particular, namely , Penance
and the Eucharist, which in his judgment excelled the other five in the
ordinary daily life of a Christian. Whenever he spoke of the sacraments
without any further qualification, he would refer to these two. Father
Lemoyne quotes one of Don Bosco's sayings which reflects his thinking
very well: "There are two wings with which to fly to heaven: they are
confession and communion."32

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The Sacrament of Penance
His ever-increasing esteem for the Sacrament of Penance has to be
linked to his fundamental convictions about eternal life, about the
effective mediation of the Church, about the worth of man, and about
the gravity of sin. During the course of his priestly career , Don Bosco
understood ever more and more that the progress of a soul to the
heights of divine contemplation is not on a straight line. According to
the "dreams" he used to tell , he would spot the boys at his school who
had been scarred by sin and had become true friends of Satan. He
believed in grave sin. He also believed in hell and he would speak about
its existence to his readers and listeners. 33
Upon reflection, however, he was also convinced that God, repre-
sented so clearly as the affectionate and long-suffering father of the
prodigal son , is mercy personified.34 His goodness is such that he
wished to "leave us a plank to save ourselves after our shipwreck."
This is how he once described the Sacrament of Penance .35
Don Bosco asked his penitents to understand this sacrament, the
proper disposition for its reception and the true role of the confessor.
With reference to the first two points , Don Bosco did not depart
from the traditional teaching. He said: "If God had told us that he
would pardon our sins only through the Sacrament of Baptism and not
those sins which we would unfortunately commit after Baptism , how
many Christians would certainly go to hell! But God , knowing our
great weakness, established another sacrament in which sins committed
after Baptism are forgiven and this is the Sacrament of Confession. " 36
Its benefits are three-fold or four-fold . It was "instituted by Jesus
Christ to communicate to our souls the merits of his passion and death,
to break asunder the chains with which the spirit of evil has us shack-
led , to close for us the gates of hell and open wide the gates of heav-
en ." 37 Don Bosco would enumerate without any originality the acts
of the penitent , which are "the examination of conscience , sorrow,
purpose of amendment , confession , and the penance ," underlining
the fact that "the most important (dispositions) were sorrow or con-
trition and purpose of amendment." 38 However , his view of the
confessor as the agent of spiritual progress of the adult faithfuJ39 was
even more instructive.

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DON BOSCO
The Role of the Confessor in the Spiritual Progress
of the Penitent
He had learned from Saint Alphonsus the "four functions that the
confessor has to exercise ; namely, that of father , doctor , teacher ,
and judge.40 For his part he would insist on the functions of father
and doctor more than on those of tea cher and judge.
First of all , following the example of Father J oseph Cafasso, he
believed that the confessiona l was not suit able as a place for the teach-
ing of doctrine . And so in his listing of the duties of a confessor , the
fun ction of teacher yielded to that of guide. 41 Also the role of judge
was toned down considerably in his teaching on pastoral practice, and
even more in his pra ctice of the sacrament. In his Mese di maggio ,
he pointed out that the confessor " is a judge, not to condemn us , but
to absolve us and free us from eternal death ."42 Later on he would
not mention this function anymore or hardly at all. According to the
Constitutions of the Daughters of Mary Help of Christians , which he
carefully reviewed, the sisters should learn that God intends their con-
fessor to be a "father, teacher, and guide of their souls ." 43 In vain does
one look for the designation of judge in this list. This indicates the final
stage of an evolution of thought of which the scholar can determine the
beginnings . This evolution must have begun quite early in his life be-
cause from the time of Dominic Savio's presence at the Oratory (1854-
1857), Don Bosco would act as follows : If he judged that the guilt of
the penitent was only probably, his questions would be aimed above all
at determining the integrity of the confession and the sorrow for the
sins committed . For him the age of the Janseni stic confessors of the
eighteenth century had passed.
Th e Confessor as Spiritual Father
According to the mind of Don Bosco , of the four roles Saint Al-
phonsus assigned to the confessor, only the function of father remained .
It is , however , not ce rtain that this designation satisfied him completely .
A father commands and protects, so Don Bosco would remind
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their confessor.44 For him "the fatherhood" whether of God or of
man evoked not so much the role of authority as that of a good person
who helps or assists. More than other teachers of his time , it seems that
he rejected the sti fling and childish passivity of spiritual paternalism.
His love for the term friend when he speaks of the confessor proves this
fact. He would speak often to his boys about the fact that the confessor
was the "friend" of their souls.45 He would describe his task in terms
of the love and service which are characteristic of friendship . This
unique interpretation was of the utmost importance for the confessor
who was invited to abandon all patronizing airs, and for the penitent
who would expect to find understanding and support.
Friendship is not imposed on people . It is available, generous, ready
to offer itself. It is necessary , then, to provide "every opportunity to
the students to go to confession whenever they wish to ."46 In 1880 , in
a conversation with Leo XIII , Don Bosco bemoaned the fact that many
priests had little concern for this ministry .47
A father, who is also a friend, receives with gentleness and simplicity
(with charity , in Don Bosco's words) anyone who opens up to him .
" Receive with kindliness all types of penitents (he would say to con·
fessors) but especially the children."48 It is necessary at all costs to
avoid letting them get discouraged . Rather one should try to help them
achieve a liberating openness. Friendship requires that the confessor go
over the examination of conscience of those less educated, especially
of young people . Sacrilegious confessions, which he believed to be
many, dismayed Do n Bosco. In 1861 he wrote: " I assure you, my
dear boys, that as I write , my hand trembles at the thought of the great
number of Christians who go to eternal perdition only because they
held back or were not completely honest about certain sins in con·
fession! " 49 To prevent such disasters, and faithful to the advice of
Saint Alphonsus,50 he helped his penitents express themselves more
clearly and completely without embarrassment. He would give exam-
ples of these problems in his books. 51 Don Bosco would, however, deal
with respect and delicacy with those who gave him their trust. He
would say , "Never give harsh reprimands ," but always have that " be-
nign charity recommended by Saint Paul." "Correct them with kind·
ness , but never scold them." 52 "The confessor is a father, who ardently
desires to do as much good to you as possible and tries to keep away
from you every sort of eviJ."53

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DON BOSCO
Confession and Spiritual Direction
As soon as he is aware that his approach is effective, a confessor can
progress from being a friend to becoming also a doctor and guide. Don
Bosco would consider such a confessor to be an ordinary spiritual
director of his penitents. 54 "However, so that your confessor can give
you advice which is appropriate for the good of your soul ,"SS it is
necessary for you to choose him carefully and to go to him faithfully.
Following the example of Saint Philip eri,56 Don Bosco became a
promoter of the idea of "regular confessors," especially for young
people. Unless one does not love him any more, one does not abandon
his friend, he would say to Michael Magone in a conversation about
confession .57 One goes to his friends regularly. Dialogues with the
confessor, then, during confession should be frequent, according to the
gravity of the sins committed and also the penitent's concern for his
own spiritual progress. "Whoever thinks a little about his soul, goes to
confession once a month; whoever wants to save his soul, but does not
feel too strongly about it, goes every fifteen days ; whoever wants to
reach perfection , however, should go every week (he would say to his
boys) . Not more often , though , except when something is weighing
upon his conscience." 58 He made these statements in 1876, but he
does not seem to have changed much in this matter afterwards. Be-
tween 1859 and 1864, in his instructive biographies of Dominic Savio,
Michael Magone, and Francis Besucco , he stated that a conscientious
teenager under his direction went to confession every week or at least
every fifteen days.s9
The mere fulfillment of definite functions, however , does not
sufficiently explain what the confessor has to do in the Sacrament
of Penance. Don Bosco, for his part, did not follow his own directives
to the last detail but only in general. His deep spirit of prayer and his
clear insight into the hearts of his penitents led the boys of the Oratory
to say that when he "read the look on their faces" he could "guess their
sins."60 Kindness radiated about him ever more with the passing of
the years, and created around him an aura which produced unexpected
healings. He was quick , however , about putting his penitents at their
ease. Like Father Cafasso, he did not get lost in lengthy admonitions.61
Ordinarily, a short but appropriate word of advice sufficed.62 For

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example, in reply to Father Vespignani , who asked him how he was to
deal with boys who had a habit of sin, he said: "Insist that they go to
confession often and remember the eternal truths. Keep repeating to
them the phrase 'watch and pray' and encourage them to have devotion
to the Sacred Heart and to Mary Help of Christians."63
His chief concern was to elicit from the souls he directed positive
acts of repentance and of spiritual progress. He would often deplore
the uselessness of confessions, which , though frequent and integral ,
lacked a firm purpose of amendment. It is necessary to make reso-
lutions in confession , in spite of Satan who has an extreme fear of
them.64 The mechanical reception of the sacraments did not satisfy
him. He wrote to the catechist (spiritual director) of the apprentices at
Yaldocco: "From the bottom of my heart I recommend frequent
Confession and Communion , but both of these sacraments should be
received with the proper dispositions so that progress in virtue can be
made each time."65
God's pardon provides for the soul the indispensable sense of securi-
ty needed for one's spiritual progress. This pardon is the source of joy
and peace.66 This is the peace of a son who has been reconciled with
his own father. It removes all alienation but is not a gratuitous form
of security . After every Confession, the penitent, who also receives
spiritual direction, should feel himself moved to reject every form of
evil and to practice the virtues which he most needs. Constantly puri-
fied by the blood of Christ in the sacrament, he will be spurred on
to constant progress. Don Bosco did not separate the Sacrament of
Penance from the Eucharist, that most marvelous source of ardent
Christian love. To grow in holiness , it is necessary to go to Confession
and Communion!
His Teaching on the Eucharist
His teaching on the Eucharist, which was "traditional" and , accord-
ing to us, solid, was also modelled on the thinking and the language in-
herited from the Counter Reformation. Consequently, when he spoke
of the Eucharist, nine times out of ten he thought not of the Mass but
only of Communion.

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DON BOSCO
Just the same he would have occasion to speak about the total
mystery of Mass and Communion- always in very restrained terms-
without succeeding in harmonizing one with the other satisfactorily.
At any rate, his choice of words was simple but profound.67 The Mass,
he would teach , was the memorial of the Passion. "To assist at the Holy
Mass is the same as seeing the Divine Savior leaving Jerusalem and
carrying his cross to Mount Calvary. Upon reaching it he is crucified
amid the most barbarous torments, shedding his blood to the last
drop."68 The offering of the Mass is as real as that of the cross. "The
Holy Mass is called the Sacrament and the sacrifice of the body and
blood of Our Lord Jesus Christ, who is offered and distributed under
the species of bread and wine. This sacrifice was offered by Jesus-Christ
on Calvary, and this sacrifice is called bloody, that is, with the shedding
of blood. This same sacrifice is that which is offered in the Holy Mass
with the only difference that this sacrifice is unbloody, that is, without
the shedding of blood ."69 As regards sacramental Communion we read
in a text which is, among other things, quite late and therefore possibly
the work of a collaborator , that Communion is for Christ "a way of
uniting himself with us in a most ineffable union." 70 All things con-
sidered, his teachings confirm the fact that he was not only aware of
the fundamental doctrine of the mystery of the Eucharist but that he
knew it quite well.
It is true that he preferred to emphasize some aspects which would
be less important in our century: namely, that Christ is really present
under the sacred species and is there for the nourishment of the faithful.
Thus in his Storia sacra (Bible history), after having told the story of
the Last Supper of Christ , he continued in these very revealing lines, in
which the two truths (the real presence and Communion) seem to
constitute the Euch arist as such: "This is the institution of the Blessed
Sa crament in which the Savior, under the species of bread and wine,
and by means of the power given to priests, gives his body and his
blood as spiritual nourishment for our souls . Let us recall well that this
sacrament is not a memorial of what Jesus did , but is a sacrament in
which the same body and blood which he sacrificed on the cross are
given to man ."11 Such dogmatic preoccupations we re not new in
1860. It is now held that these preoccupations had engendered in
medieval theologians an "antiliturgical concept (of the Eucharist)

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which separated the liturgical action from Communion."72 The ordi-
nary sources of Don Bosco's education, who had lived in the atmos-
phere of the Counter Reformation, as also his own polemical struggle
against the Waldensians from 1850 to 1860, had driven these ideas
deeper into his mind. The Calvinist Reformers with whom he was
acquainted did not believe in the real presence at all , or believed in a
merely transitory presence at best. So the Catholics of the nineteenth
century along with Don Bosco reacted by celebrating the real and con-
tinuous presence of Christ under the consecrated species. Besides,
Don Bosco would also teach the traditional doctrine about the bread of
life, so often explained before him by Saint Alphonsus and by Saint
Leonard of Port Maurice, and found in the works of such contem-
poraries as Bishop de Segur. In 1872 Don Bosco published in the
letture Cattoliche (Catholic Readings) Bishop de Segur's little book on
Holy Communion.73 Since Christ acts out what is signified in the
Eucharist he becomes, under the species of bread, a saving nourishment.
"Now listen how Jesus Christ invites us to receive Holy Communion .
'If you,' he says, 'do not eat my flesh and do not drink my blood, you
will not have eternal life . Whoever eats my flesh and drinks my blood
lives in me and I in him, for my flesh is truly food and my blood is truly
drink.' " 74
The following observation was more original. Given the fact that all
of creation depends on Christ, Don Bosco seems to have believed that
the entire world, both animate and inanimate , finds its stability and its
strength in the reception of the flesh and blood of the Son of God by
Catholics. "What a great truth I tell you at this moment!" he wrote
one day. "Frequent Communion is the great pillar which upholds the
moral and material world so that it might not collapse into ruin." 75
And he would insist: "Believe me, my dear children, I think I do not
overstate the fac t by saying that frequent Communion is the great
pillar upon which one pole of the earth rests." 76 He did not fail to
bring his own material worries to Christ in the Eucharist, in particular
during his visits to the Blessed Sacrament of which we will speak later.

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DON BOSCO
Eucharistic Devotion
These ideas, many of which are not considered so important in the
current spirituality of the second half of the twentieth century, justi-
fied his advice regarding Eucharistic devotions.
Don Bosco did not live in an age like ours in which Christians try
to unite themselves with the prayer of the celebrant. We can, however,
discover a tendency in him anticipating modern practice in a little
work written with the mentality of his times. 77 According to the
custom of his time and the custom of his country, his boys recited
the Rosary during daily Mass. 78 At a second Mass which they attended
on Sundays , they said the little Office of the Blessed Virgin. But we
would be mistaken if we were to consider him the only advocate of
this practice. However, it seems that he never established it as the
only way because he proposed other methods of assisting fruitfully
at the Eucharistic Sacrifice. His Giovane provveduto (Companion of
Youth) and his Chiave del Paradiso (Key to Paradise)- works which
provided a lot of materials- suggested to the faithful a series of brief
prayers in accordance with the flow of the liturgy and they were meant
to be read during Masses celebrated in Latin in which the celebrant
was not concerned very much about being understood. As we read
them today we experience a little distress when faced by such humble
prayers as: "Receive, 0 Lord, the prayers which are being directed to
you for me by this priest" which was to accompany a perpetually
obscure opening prayer (Collect).79 Could a Piedmontese writer of
the nineteenth century have done better before the distribution among
his readers of translated missalettes?
However the case might be, Don Bosco's ever-increasing insistence
on Communion by the faithful proves that he leaned toward an effec-
tive participation of the faithful in the Holy Sacrifice. Christ is there
as " Healer , Master, and (above all) as food":8° it is necessary to draw
our sustenance from him.
For this reason, little by little he got further away from the common
practice of the generation which had preceded him. Without being
truly Jansenistic, the Piedmontese hierarchy at that time leaned toward
a cautious approach to frequent Communion. At the end of the eigh-
teenth century , a confessor of sisters who had asked the archbishop of

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Turin to allow a penitent of his, a lay sister , to receive Communion
daily, received the following reply: "Daily Communion is to be per-
mitted only to persons who are of proven and perfect perfection. (sic).
Provided Sister Irene Silvestri is truly virtuous and, animated by the
Spirit of God, will be humble , docile , and especially obedient to her
Superiors, she will be content to be permitted to receive Holy Com-
munion four or five times a week. And if she is not satisfied with this,
one can have doubts about the spirit by which she is moved. In this
case, she will be allowed to receive Communion less frequently . . . "81
Forty years later, as a teenager, John Bosco was surprised when his
confessor at Chieri invited him to go to Confession and to receive
Communion more often than what he was doing, because as he would
immediately note, "it was a very rare thing to find someone who would
encourage you to receive the sacraments frequently."82
When he in his turn became a priest, he opted for frequent Com-
munion. Just the same , for the first twenty years of his priestly life
he followed the rules drawn up by Saint Alphonsus. He, therefore,
encouraged weekly Communion for Catholics who were well disposed-
that is, for those who did not fall into mortal sin or who fell only rarely
through frailty and who had resolved to correct themselves. He recom-
mended frequent Communion, that is Communion a couple of times
a week, to those who were truly striving to advance in virtue and who
abstained from deliberate venial sin. He suggested daily Communion
only to those who showed an even more perfect disposition and who
corresponded with the graces of the sacrament. 83 He applied these
principles to Dominic Savio, his pupil from 1854 to 1857. Up until
that time , "according to the practice in the schools," Dominic had gone
to Confession and Communion once a month. At Valdocco "he began
to go to Confession every fifteen days, then every eight days , receiving
Communion with the same frequency. His confessor (that is Don
Bosco) , observing his great progress in the things of the Spirit, advised
him to receive three times a week, and at the end of one year allowed
him daily Communion."84 It is to be noted that Dominic Savio,
quite different from Michael Magone , was already an example of
Christian holiness at his arrival at the "house of the Oratory." Besides,
his decision to "become a saint," which coincided with decisive steps
forward in his spiritual life, took shape as early as the spring of 1855.

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DON BOSCO
It is necessary to admit that Don Bosco, who authorized him to com-
municate daily only six months afterwards , was quite strict. But after
that time , he could not possibly refuse this joy to the young man.
His dispositions were "perfect." "Let us not think" we read in his
biography , "that he did not understand the importance of what he did
and did not have the degree of Christian life which is proper to one who
desires to receive Communion daily for his conduct was blameless all
around."8s So the principles were safeguarded .
The evolution of this practice on Don Bosco 's part , which had begun
several years before,86 became evident only in 1864.87 It was due, it
seems to us, to various pedagogical experiences which had demon-
strated to him the influence of the Eucharist in the spiritual life.88
He was also influenced by the current of thought in those days which
was beginning to show itself in favor of frequent Communion.89 The
decisive factor which finally induced him to speak out seems to have
been the publication of a book by Prior Giuseppe Frassinetti entitled
Le due gioie nascoste (The two hidden joys) , which extolled frequent
and daily Communion together with perfect chastity. It is very prob-
able that he had already become acquainted with this work and had
decided to publish it in his Letture Cattoliche (Catholic Readings) ,90
when on the occasion of a "Good night," talk in June of 1864 he
dared to take a stand in these terms: " If you want to know what I
desire, here it is : Go to Communion every day. Spiritually? The
Council of Trent says sacramentally ! And so? And so do it."91
From that time on he became a promoter of frequent, if not daily,
Communion for anyone, even a mediocre person who wished to pro-
gress in the spiritual life . The practice of the early Church, of Saint
Augustine and Saint Philip Neri helped him to support his view. In this
spirit, he revised some works which he had published before. For in-
stance, he would write the following: "What is meant by the words
(referring to the first Christians) 'They persevered in the breaking of the
bread ' ?" His answer now was not his previous one: "These words
meant that those early Christians attended the Holy Eucharist often."92
His answer now was th e following: "Th ese words mean that the early
Christians went to Communion often."93 And in a booklet on the
Noven a to Mary Help of Christians which he published in May 1870,
we read this argument from Saint Thomas (but taken from Bishop de

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Segur): " When someone knows from experience that daily Communion
makes the love of God grow in his heart, he should communicate
daily ."94 Permissions which at one time were granted sparingly were
now becoming almost routine .
Just the same, there were reservations. As a disciple of Saint Alphon-
sus, Don Bosco did not yet admit without any restrictions that the
faithful in the state of grace should regularly communicate at all the
Masses which they attended. He was not ready to reconcile himself
to mechanical or purely convenient Communions. Communion should
make one "grow in the love of God." In his own way , even in this
matter he showed the depth of his religious and Christian spirit. Out-
side of God and of Christ any sort of progress is unthinkable. The
Incarnation demands that we seek Christ in the sacraments and espe-
cially in the great sacrament, "the greatest wonder of God's power ,"
by which "God found a way of giving our souls a suitable and spiritual
food, that is , his very Divinity."95 But how can one think of finding
God and Christ , if not by means of supernatural charity which trans-
forms only those who sincerely try to look for it ?
Exercises and Devotions
According to Don Bosco's thinking, the search for God demanded
patience and very often humble actions. Father Pasquale De Mattei,
a Jesuit , wrote a little book for young people which Don Bosco used as
a basis for his Sei domeniche in onore di san Luigi Gonzaga (Six
Sundays in Honor of Saint Aloysius) .96 After considering Saint Aloy-
sius' love for God , he thought he could propose to the devotees of this
saint the following practices: "l. Choose a few acts of love of God;
2. When you feel listlessness or aridity about loving God, try at least
to desire to love him. This pain and this desire will obtain true love
for you; 3 . Rejoice over the trials which God sends you or over the
pain or trouble which you experience in his service."97 Don Bosco
descended with ease from this level to a more practical one. After
proposing the same consideration, he wrote: "Endeavor to recite
morning and night prayers before a crucifix and kiss it often . . . if
you can , make a visit to Jesus in the Blessed Sacrament, especially

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DON BOf'CO
where he is exposed for adoration during the Forty Hours."98
Father Joseph Cafasso had passed on to him his great esteem for
the common religious exercises: the sacramentals , the use of holy
water , morning and night prayers , visits to the Blessed Sacrament ,
the gaining of indulgences , making the Sign of the Cross , saying
Rosaries . . . 99 For him these practices made up the "bark" of the
spiritual tree. Without this bark, the tree quickly dies.100 In the foot-
steps of his master and strongly convinced by his own experience, Don
Bosco in turn taught that "although any one of these practices in itself
does not seem to be great, nonetheless each one contrib utes effectively
to build the great edifice of our perfection and of our salvation."101
Whether they were stereotyped or not, he did not want these practices
to be comp li cated or difficult to do: " I would advise you very strongly
to be careful that the exercises proposed are easy to do, that they do
not scare off the Christian faithful or tire them, especially young
people. Fasts , long prayers and ot her similar rigid and severe practices
are usually omitted or are done painfully or carelessly . Let us hold on
to easy practices but let us do them with perseverance."102
There should be a variety of these pious exercises as there is a variety
of virtues. 103 Dominic Savio used to do acts of fraternal charity as
much as he did penances , and practiced the virtue of purity as much
as piety (that is, the virtue of religion). After having observed him at his
duties as a solicitous infirmarian , Don Bosco added: "In this way he
had an open road to practice charity continually towards his neighbor
and to gain merit before God. " 104
Our two saints, however, were far from making themselves slaves
of their pious practices. Don Bosco never gave the impression of being
scrupulous. Dominic Savio was severe ly reprimanded by Don Bosco
one day when he fell into this defect , and he corrected himself immedi-
ately. Don Bosco offered him Michael Magone as a model , a boy "with
a lively temperament , but pious , good and devout , who loved ver)
much the little pious practices . .. which he carried out cheerful:y ,
in a relaxed way without scrupulosity ."10s
Here Don Bosco was thinking about pious exercises which w,~re
daily, weekly, monthly, yearly or occasional. These exercises we!e
found in his manual of piety . We have had to mention them already
several times in this book. They were as follows: The Sign of the

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Cross on getting up in the morning, the prayers of Christians, the
meditation , pious ejaculations, the Rosary, spiritual reading , serving
at the altar, the little Offzce of the Blessed Virgin, visits to the Blessed
Sacrament and to the Blessed Virgin , the examination of conscience,
the chaplet of the Sacred Heart, the Rosary of the Seven Sorrows
of Mary, the Exercise for a Happy Death , the Way of the Cross,
the Month of Mary, the Six Sundays in honor of Saint Aloysius Gon-
zaga,106 the Christmas Novena, etc. He also recommended spiritual
dialogues ,107 and would give "spiritual nosegays" during novenas
in preparation for solemn feasts and spiritual mottos at the beginning
of each new year. 1os As we shall see, he was inclined to reduce the
number of these practices . It is certain, however, that these devotions
and exercises derived from local and universal customs and were numer-
ous in the life and in the teachings of Don Bosco.109
If we should try to mention those practices which were dearest
to his heart, we would not mention meditation nor the examination
of conscience of which he did not speak much except to his religious,
but rather we would mention the Exercise of a Happy Death and the
yearly retreat , and then visits to the Blessed Sacrament, so much
valued by Saint Alphonsus Liguori .
In his view , visits to the Blessed Sacrament allowed the believer to
encounter Christ, his friend and his support, and to unite himself
with him during the course of the day, even when he could not receive
him sacramentally . A visit well made could send the soul into a state
of true contemplation. One's eternal salvation, final perseverance,
and spiritual perfection were made easier by these moments of recollec-
tion before the tabernacle . Don Bosco said to his Salesians assembled
for their yearly retreat in 1868: "Go to the foot of the tabernacle
and say one Our Father , Hail Mary , and Glory when you can't do any
more. This is enough to strengthen you against temptations. If some-
one has faith, makes visits to Jesus in the Blessed Sacrament , and makes
his daily meditation , and does not have worldly motives, I tell you , it
will be impossible for him to sin." 110 He would have Michael Magone
say: "l am very afraid of falling again into sin , so I go to Jesus in the
Blessed Sacrament to ask him to give me the help and the strengh to
persevere in his holy grace"111 When you read the life of Dominic
Savio you learn about his long silent periods of contemplation before

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DON BOSCO
the tabernacle and you understand their connection with his heroic love
of God.
Normally, the spiritual communion was part of the visit. According
to Saint Leonard of Port Maurice , whose treatise on the Eucharist was
published by Don Bosco,112 "Several doctors say that a case can very
well occur in which someone makes a spiritual communion with so
much fervor that he receives the same grace which is received in a sacra-
mental communion."113 Don Bosco held the same opinion and he
highly recommended this way of uniting oneself with God at every
moment: "Receive the sacraments as often as possible, and do not
become upset when this is not possible. In that case, make spiritual
communions more often and conform yourself to the holy will of God,
the most loving thing of all."114
Along with the Bible, whose maxims he loved to repeat, with the
teaching of the Church, which was very familiar to him , with the
Sacraments of Penance and of the Eucharist, true pillars of his religious
pedagogy , the spiritual communion was one of the means he used to
keep himself in the presence of God. The greater part of these practices
were quite simple, based on a very Catholic idea of divine grace , which
provides for us "the will and the actual doing" of good deeds, and they
were well adapted to a spirituality which was not out of tune with the
abundant resources of human nature .

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NOTES
I. "Instruments," in the sense in which Cassian uses the term in
Collation es, Conf. I, ch. Vll-X. Cf. especially in ch. VII: "Fastings,
vigils, meditations on the Scriptures, deprivations and getting rid of
all goods are not perfection but only the instruments of perfection . .. "
2. G. Bosco, fl giovane provveduto, 2nd ed ., Turin, 1851 , art, 6,
p. 18 (Cf. also Doc. 5, Sentence 12 below).
3. A vvertenza intorno all'uso da farsi nelle scuo/e delle Storie
Sacre tradotte da lingue straniere, (circa 1847, according to A. Cavig-
lia) , published in Opere e scritti Turin , 1929, vol. I, 20.
4. G. Bosco, fl giovane provveduto, Ioc. cit. Elsewhere we read:
"By tradition we understand the Word of God which was not written
down in the sacred texts" (Bosco, Maniera facile per imparare la Storia
Sacra, 2nd ed. , Turin, 1855, #I ; Opere e scritti vol. I, Part One, p. 30);
this leads us to think that he believed in a " transmitted word," found as
much in the sacred texts as in other ways, a living word, which was the
teaching of the Church in his time.
5. "Among them, each one is free to interpret the Bible as he wills,
and so can form a new religion as he wills" (Bosco, Maniera facile, ed.
cit., #30 ; Opere e scritti, op. cit., p. 68. This statement was identical
in the 5th ed. , Turin, 1877, #29, p. 81 ). "The belief of the evangelicals,
that of free interpretation of the Bible, goes back to the time of the
reform of the Catholic Church." (Bosco, Massimino, ossia Jncontro
di un giovanetto con un ministro protestante sul Campidoglio, Turin,
1874 , p. 19) . The statement is attributed to a Protestant who is intro-
duced in this part of the book .
6. G. Bosco, Vita di S. Paolo, 2nd ed ., Turin, 1878, p. 42.
7. G. Bosco, Savio Dom enico, 6th ed., 1880, p. 31 (English ed.,
pp . 53-4 ).
8. G. Bosco, Ibid., Cf. above, ch. 2, p. 63.
9. G. Bosco, La Chiave del Paradiso , 2nd ed., Turin, 1857, p. 38 .
A similar counsel, but for young people, is found in fl giovane provve-
duto, (IOI st ed., Turin, 1885, p. 18).
I 0. G. Bosco, Storia sacra, Turin , 1847, "prefazione" (Ope re e
scritti, vol. I, 6). The same sentence is found in 3rd ed., Turin, 1863
(Opere e scritti, ibid., p. 122) .

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DON BOSCO
11. "The Bible is the foundation of our Holy Religion: it contains
its teachings and proves them." Bosco , Storia sacra, Turin, 1847,
"prefazione " (Opere e scritti, ibid. , p. 6). " The study of Bible History is
an excellent study in itself and does not have to be recommended since
it is the most ancient of all histories. It is most trust-worthy since God
is its author; it is most praiseworthy since it contains God's will shown
to men ; it is the most useful because it co ntains and proves the truths
of our Holy Religion" (op. cit., 3rd ed ., Turin, 1863 " prefazione" ;
(Opere e scritti, ibid., p. 123).
12 . Ibid., ch. 2 (Opere e scritti, ibid, p. 150).
13. Ibid., ch. 4 (Opere, ed. cit., p. 156).
14 . Ib id., ch. 7 (Opere, ed. cit., p. 169).
15. Ibid ., ch . 10 (Op ere , ed. cit., p. 177) ; "epoca quarta, " ch.
(Opere, ed. cit., p. 181) and ch. 2 (Opere, ed. cit., p. 187).
16. Ibid. , "e poca quarta," ch . 3 (Op ere e scritti, ed. cit., p. 190).
17. Ibid., " introdu zio ne," (Op ere e scritti, ed. cit., p. 283).
18. Cf. R. Cante! and R. Ricard, Exemplum, in the Dictionnaire
de Spiritualite , vol. IV , col. 188 5-1902 , especiall y 190 I ; G. Cacciatore,
La L etteratura degli "exam pla ," in S. Alfonso M. de Liguori, Opere
ascetiche. " lntrodu zione generale," Rome, 1960, pp. 239-29 0.
19. P. Stella ( Valori spirituali, p. 34) quotes some typical works in
this style: Guida angelica, o sia110 pratich e ins truzioni, Turin, 1767 ;
La Gioventit divota dell'angelico giovane S. Luigi Gonzaga, Carmagnola,
1805; Voce angelica ossia I 'Angelo custode che amma estra una jiglia.
Pin erolo, 183 5 .
20 . G .A. Patrig nani , P. Stella , Va/on spirituali, pp. 34-35 .
21. Memorie dell'Oratorio, p. 88 (cf. Doc . 2 below) .
22. Bookmark in Don Bosco's breviary, . £ . Ceria , Memorie biogra-
fiche, vol. XVIII , doc. 93 , 806-8 08 (cf. below doc. 5, se ntence 15). Cf.
the first word s of the biography of Luigi Comollo: "Since the example
of virtuous deeds is worth much more than any polished sermon ... "
(Bosco) Cenni storici sulfa vita de/ Chierico Luigi Comollo, Turin,
1844 , p. 3.
23. G . Bosco , Savio Dom enico, 6th ed., Turin , 18 80, pp. 46, 48 , 56,
100 (English ed ., pp. 67 ,80 ,124).
24 . G. Bosco, Magon e Michele , ed. ci t. , p. 67.
25 . For examples, various anecdotes of the Fathers of th e desert or
of the adventure of Beausejour, a soldier, told by " many authors "
(G. Bosco, II mese di maggio, 8th ed. , Turin, 1874 , p. 169).

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26. G. Bosco, fl mese, p. 131.
27. Ibid, p. 158.
28. G. Bosco, presentation of the Biografie dei Salesiani defunti negli
anni 1883 e 1884, Turin, 1885 , p. iv .
29. G. Bosco, Sto ria sacra, 3rd. ed., Turin, 1863 , "epoca settima,"
ch. 2 (Op ere e scritti, ibid., p. 298).
30. At least in Mese di maggio.
31. G. Bosco, fl m.ese, ed. cit., p. 64.
32. G.B. Lemoyne , Memorie, vol. VII , 50 (English ed ., p. 37),
according to the chronicle of J. Bonetti (Jan. 186 2). A similar state-
ment is found in the R egolamento d ell'Oratorio di San Francesco di
Sales per gli esterni, Turin, 1877, "parte seconda" ch. 7, art. I.
33. G. Bosco, fl giovane provveduto, IOI st ed., Turin 1885; " mortal
sin," pp. 39-41 ; "Hell ," pp. 4 7-49. Bosco, La Chiave de! Paradiso,
2nd ed., Turin , 1857 , p. 17 ; and fl mese, 8th ed., Turin, 1874, "Sin,"
pp. 94-99; "The pains of hell," pp. 11 6-122; "The pains of hell are
eternal," pp. 122-127.
34. Cf. above, ch. 3, p. 80.
35 . G. Bosco , Nov ella am ena di un 11ecchio soldato , Turin , 1862,
ch. 2: "Confession and the practices of piety," p. 22. Other explana-
tions by Don Bosco on confession are found in fl giovan e pro11veduto ,
2nd ed., Turin , 1851, "parte seconda ," "A practical way of receiving
worthily the Sacrament of Confession," pp. 93-98, an explanation
which was soon divided into different sections with their own titles:
"On the Sacrament of Confession ," " Proper dispositions for making
a good Confession," " A practical way of receiving worthily the Sacra-
ment of Confession, " " After Confession: (IO!st ed. , Turin , 1885,
pp. 94-105) ; Cf. the same titles with a text adapted for adults in G.
Bosco , La Chiave d e f Paradiso, 3rd ed., small format, Turin, 1881 ,
pp. 153-195 . Cf. also the following works of Don Bosco: Conversa-
zion i tra un avvocato e un curato di ca111pagna sul Sacramento della
Confessione , Turin , 1855 ; II m ese, 8th ed. , Turin, 1874 , "La Con-
fessione " pp. 133-138 and " II Confessore" pp. 139-143; Magone
Mich ele, 3rd ed., Turin, 1880 , "Una parola alla gioventu" pp. 22-26;ll
pastorello d el!e A/pi, ovvero Vita def gio van e Besu cco Fran cesco, Turin,
1864 , " La Confessione" pp. I 00-105 ; cf. also Doc. I 5 below.
36. G . Bosco , fl mese ed. cit., p. J 34.
37. G. Bosco , Con versazioni tra un avvocato , 3rd ed., Turin, 1872,
p. 7. Th e first point, in which he showed the link between the sacra-
ment and the death of Christ , interested Don Bosco in a very special
way: "He (the confessor) knows how much greater than your sins is the

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DON BOSCO
mercy of God, this mercy which grants you pardon through his minis-
try . He applies to you the infinite merits of the precious blood of Jesus
Christ with which He can wash away all stains from your soul" (G .
Bosco, Magone Michele, ed. cit., pp. 24-25.
38. G. Bosco, Chiave def Paradiso, ed. cit., p. 158 .
39. G. Boco , II mese, ed. cit., "giorno ventiduesimo."
40. St. Alphonsus Liguori, Praxis confessarii, ed. cit., p. 5.
41. Don Bosco considered only the functions of father, doctor and
judge in fl mese, ed. cit., p. 140; and in Conversazioni tra un avvocato ,
ed. cit., p. 86.
42. G. Bosco, fl mese, ibid.
43. Regale o Costituzioni per le Figlie di Maria SS. Ausiliatrice,
Turin, 188 5, ch. 17 , Article 4 , p. 83.
44. " The penance which the Lord wishes from you, I told him , is
obedience. Be obedient and that's enough." (Bosco, Savio Dom enico,
6th ed., Turin, 1880, p. 65 (English ed., p. 90.)
S45. R egolamen to dell'Oratorio di San Francesco di Sales per gli
estemi, Turin, 1877 , parte seconda, ch. 7. art. 8; cf. Bosco , Magone
Michele, 3rd ed., Turin , 188 0 , pp. 49-50 , taken up again later.
46. G. Bosco's letter to G.B. Francesia, 1878, Epistolario, vol. Ill,
4 26. This freedom was one of Don Bosco's basic themes as an educator.
4 7. Something to be borne in mind by the historians of the pastoral
ministry of the nineteenth century: "Greater care and greater charity
in hearing confessions of the faithful. The majority of priests never
administer this sacrament and others scarcely hear confessions during
the paschal time and then no more" (notes for an audience with the
Supreme Pontiff, Epistolario, vol. III, 561 ).
48. G. Bosco, Magone Michele, 3rd ed., Turin, 1880, p. 25.
49 . G. Bosco,Magone Michele, Turin, 1861, p. 25; cf. 3rd ed ., p. 23.
50. Cf. St . Alphonsus Liguori, Praxis confessarii, ed. cit., pp. 41-87.
51 . G. Bosco , Magone Michele, 3rd ed., Turin, 1880, pp. 16-18; and
Severino, Ossia A vventure di un giovane alpigiano, Turin , 1868, pp.
44-45. This chapter describes the life of Severino at the Oratory of
Valdocco.
52. !bid., p. 25.
53. !bid., p. 22 .
54. Cf. "Progetto di Regolarnento per la casa annessa all'oratorio
San Francesco di Sales," parte prima, Appendice, ch. 1, art . 3 (The

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THE MEANS OF PERFECTION
133
edition of Lemoyne, Memorie, vol. IV, 746, agrees perfectly - except
for a little touching up - with the reproduced manuscript which we have
collated).
55. Ibid., art. 4.
56. Cf. Ricardi generali di S. Filippo Neri a/la gioventu, G. Bosco,
Porta teco, Turin , 1858, p. 35 .
57. G. Bosco, Magone Michele, ed. cit., 1880, pp. 49-50.
58. " Good night," Nov. 2, 1876, according to the " reconstructed "
version of E . Ceria, Memorie, vol. XII, 566.
59. It seems that Don Bosco took no position on the question of
ad ults.
60. Cf. E. Ceria, Don Bosco con Dio, ed. cit., pp. 297-301.
61. Cf. A. Grazioli , La Practica dei confessori n ello spirito del B eato
Cafasso, 2nd ed., Colle Don Bosco, pp. 99- 100.
62. Ceria, Don Bosco con Dia, ed. cit., p. 181. It should be noted
that Fr. Ceria was an eye witness to what he relates in this case.
63. Conversation of 1877 recorded by Ceria, Memorie, vol. XIII,
321.
64. G. Bosco's letter to the boys at Lanzo, Feb. 11, 1871, Episto-
lario, vol. II, 150. The theme of this statement is found again in a
"Good night" talk of May 31, 1873 (recorded by A. Amadei, Memorie,
vol. X, 56 (English ed ., p. 48). also in a letter of Don Bosco to the
technical students at the Oratory of Valdocco, Jan. 20, 1874 (Epis-
tolario, vol. II, 339); and in a letter on charity in education May 10,
1884 (Epistolario, vol. IV , 267); etc.
65. G. Bosco's letter to G. Branda (1879), in Epistolario, vol. III,
436. This letter was dictated.
66. G. Bosco, Conversione di una Valdese , Turin, 1854, p. 97
Bosco, La Forza delta buona educazione , Turin , 185 5, p. 26-30; Savio
Domenico, Turin, 1859, p. 136 (English ed., p. 147);MagoneMichele,
Turin, 1861, pp. 20-23 . Evidently the same remark is found in the
later editions of this work, which were very widely circu lated during
Don Bosco's lifetime.
67. The same expressions are found in his most famous doctrinal
booklets: Bosco, fl gio vane provveduto, 2nd ed., Turin, 1851, pp. 84-86,
98-99, etc.; La Chiave d e/ Paradiso, 2nd ed. , Turin, 185 7, pp . 43-4 6,
73-74; II mese, Turin, 1858, pp . 134-144. Certain considerations
of a practical nature about the Eucharist were revised in later editions
of these works.

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DON BOSCO
68. G. Bosco, II giovan e, ed. cit., p. 84.
69. G. Bosco, II mese, 8th ed., Turin, 1874, p. 145.
70. G. Bosco, Nave giomi, "quinto giorno" (!st ed., Turin, 1870).
It can be that this idea is found already in the following answer to the
question (found in earlier editions): "Why did he institute this sacra-
ment?" "Jesus Christ insti tu ted this sacrament to give us a sign of
the great love he has for men and to give us adequate nourishment for
our souls " (Bosco) Maniera facile, 2nd ed ., Turin, 1855 'H21; Opere
e scritti, vol. I, 58.
71. G. Bosco, Storia sacra, 3rd ed., Turin, 1863, "epoca settima,"
ch. 7 (Opere e scritti, loc. cit., p. 325). It seems that in his fervor, Don
Bosco almost denied the proposition of the "memorial," which he
nonetheless supported in parallel editions of II Mese di maggio .
72. J. Duhr, Communion frequente, in Dictionnaire de Spiritualite,
vol. II , col. 1259.
73 . Bishop de Segur, La Santissima communione (coll. L etture
Cattoliche) , Turin , 1872. Here we read: "The specific grace of the
Eucharist is, then , a grace of nourishment and of perseverance" (op.
cit., p. 6).
74. G . Bosco , La Chiave de! Paradis o , 2nd ed., Turin , 1857, p. 74 .
This principle is central in the instructive conversation between Don
Bosco and Francis Besucco on the reasons for receiving Communion.
This conversation was recorded at a time in which his teaching on this
sacrament seems to h ave been quite definite (Bosco, II pastorello de/le
Alpi, Turin , 1864 , ch. 20: "Holy Communion," pp. 105-109).
75. G. Bosco 's letter to the students at Mirabella , Dec. 30, 1863,
Epistolario , vol. I, 299.
76. Ibid.
77. "The importan ce of the Holy Sacrifice of the Mass in the
order of redemption and the obligation which Holy Church imposes
on the faithful of hearing Mass on Sundays and Holy days make it
imperative for the faithful to understand and appreciate properly
this great act of our holy religion. They should not be mere passive
spectators, but should know how to take an active part and a keen
interest in what corresponds to them . The faithful do not merely
assist at the divine Sacrifice, but offer it also through the hands of
the celebrant , as the Church tells us in the Mass itself: (A vvertenza
unsigned in the anonymous book: Trattenim enti intomo al sacrijizio
delta S. Messa (Turin , 1854) , which appeared in the Letture Cattoliche
(anno II, fasc . 11 and 12), in a period when Don Bosco had close
editorial control. Consequently, it could have been written at his

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THE MEANS OF PERFECTION
135
suggestion, but its style would not allow us to attribute it to him.)
78. He used to invite all the boys to atte nd Mass every day (Bosco,
fl giovane, !Olst ed., Turin, 1885 , p. 87) and he gave similar advice
to adults (Bosco, fl mese, 8th ed., Turin, 1874, p. 148).
79. G. Bosco, fl giovane, 2nd ed., Turin, 185 1, p. 87; and La Chia ve
de/ Paradis o, 2nd ed ., Turin , 1857 , p . 48 .
80. G. Bosco, fl giovane , lOlst ed., Turin, 1885, p. 111.
81. Answer of the cha ncery of Turin to Giovanni Cap pone at
Savigliano, Jul. 19 , 1793 , preserved in the archives of the ch ancery
of Turin; quoted by P. Stella, Crisi religiose nel primo Ottocento
piemontese, Turin, 195 9, p. 65 note.
82. Memorie dell'Oratorio, p. 55 . "A t that time (in the seminary)
there was no opportunity of receiving Communion except on Sundays"
(Bosco, Luigi Como/lo, Turin , 1884, p. 66).
83. Cf. for St. Alphonsus, F.X. Codts, Exagerations historiques et
theologiques concernant la comunion quotidienne, Brussels, 1904,
pp. 67-70.
84. G. Bosco, Savio Domenico, Turin, 185 9, pp. 68-69 (English
ed., p. 83).
85. Ibid., pp . 69-70.
86. " Just as the manna was the daily nourishment of the Hebrews
in the desert, so Holy Co mmunion should be our support and our
daily nourishment" (Bosco, fl m ese, Turin, 185 8, p. 141 ).
87. A Caviglia , in his important study on Savio Domenico e Don
Bosco, Turin, 1943, pp. 341-383, showed this evolution.
88. "Experience confirms the fact that the most solid spiritual
supports of young people are the Sacraments of Confession and Com-
munion" (Bosco, Savio Domenico, Turin, 1859, pp. 67-68 (English
ed., p. 83).
89. A little book by Bish op de Segur, " La tres sainte Communion ,"
appeared in 1860, (Oeuvres, first series, Paris, 1867, vol. III, 413-4 79).
90. G. Frassinetti, Le due gioie nascoste, makes up the Dec. 1864
issue of the magazine. It seems we have to admit at least a period of
six months between the decision to publish and the actual publishing.
91. " Good night" talk of June 18, 186 4 , according the Cronaca
and the reconstruction of Lemoyne, Memorie, vol. VII, 678 (English
ed. , p. 408) . Don Bosco had the same thoughts (which to a certain
extent confirm those of the "good night") in the biography of Francis
Besucco, published that same year in the Letture Cattoliche (Jul-Aug.

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DON BOSCO
issue): G. Bosco, II pastorello de/le A/pi, Turin, 1864, p. 109. It is to
be noted that Bishop de Segur (Coll. cit., p. 421) referred to the Coun-
cil of Trent to justify frequent Communion.
92. G. Bosco, Maniera facile, 2nd ed., Turin, 1855, 1f38 (Op ere
e scritti, lo"c. cit., p. 66).
93. G. Bosco, Maniera facile, 5th ed ., Turin, 1877 , f/27, p. 76.
The manuals of devotion now contained an article on "Frequent
Commu nion."
94. G. Bosco, Nove giorni, Turin, 1870, "sesto giorno," Cf. also
Bosco, ll mese, 8th ed., 1874, pp. 149-153 (see also Doc. 28 below).
95. G. Bosco, II mese, ed. cit., p. 65.
96. Cf. above, p. 31.
97 . P. de Mattei, Considerazioni per ce/ebrare con Jrutto le Sei
Domeniche e la Novena in onore di S. Luigi Gonzaga, Novara, (circa
1840) p. 53 ff.
98. G. Bosco. Le Sei domeniche, 8th ed., Turin, 1886, pp . 33-34.
This comment is by P. Stella, Va/ori spirituali, pp. 73-74.
99. Cf. L. Zanzi, Le pie pratiche de/ sacerdote. Spirito de/ Ven.
D. Cafasso, Bagnacavallo, 1914.
JOO. G. Cafasso, Manoscritti vari, V, 2097 B ; quoted by F. Accor-
nero, La dottrina spiritua/e di S. Giuseppe Cafasso, p. 103 .
101. G. Bosco, Introdu zio ne a/le R egale o Costituzioni, Turin,
1877, p. 37. It contains a list of the practices of piety, from daily
meditation and the Friday abstinence to the Rosary.
102. G. Bosco, Magone Michele, 3rd ed., Turin, 1880, p. 41. Don
Bosco concluded : "It is the way that led our Michael to a marvelous
degree of perfection."
103. About the various meanings of the term "spiritual exercises,"
cf. A. Rayez, Exercises spirituels, in the Dictionnaire de Spiritualite,
vol. IV , col. 1922- 1923.
I 04. G. Bosco, Savio Domenico, Turin, 1859, p. 62 (English ed.,
p. 76).
105. G. Bosco, Magon e Michele, ed. cit., p. 57.
I 06. Exactly, in honor of the six years which this saint spent in the
Company of Jesus, if we believe the anonymous book: "Divozione di
Sei Domenzche in onore de 'sei anni che San Luigi Gonzaga de/la Com-
pagnza de Gesu visse in religione: da praticarsi da chiunque brami
efficacemente procurarsi ii paten tissimo di lui Patrocinio," Turin,
1740, (quoted by P. Stella, Valori spiritua/i, p. 38, note) . The same

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THE MEANS OF PERFECTION
137
writer (op. cit., p. 37, note) mentions a little book about the ten
Sundays in honor of Saint Stanislaus Kostka.
107. From the biographies of Luigi Comollo and Dominic Savio,
we see the good results of conversations of this type among friends.
Don Bosco believed in the benefits of friendship and of fraternal
correction: " Blessed is he who has someone to correct him!" (Memorie
dell'Oratorio, p. 54).
108. Spiritual "strennas" for a director of a school: Don Bosco's
letter to J. Bonetti, Dec . 30, 1868 , in Epistolario, vol. I, 600-60 I;
Bosco 's letter to Bonetti, Dec. 30, 1874, Ibid, vol. II, 434 (cf. also
Doc. 24, 29 below). These "strennas" were traditional at Valdocco.
109. As we shall see, he required , with St. Philip Neri, that they
should not be multiplied indiscriminately. (Regolam ento per le case,
Turin , 1877, p. 64) and he reduced them to a minimum in his regula-
tions for Salesian Cooperators (ch. 8; cf. below p. 310).
110. Notes taken by one present at a course of spiritual exercises,
Trofarello, Sept. 26, 1868; according to the edited version of Lemoyne,
Memorie, vol. IX , 355-3 56 (English ed ., p. 167) ; cf. Doc . 23, below.
111. G. Bosco, Magone Mich ele, ed. cit., p. 55.
112. "I/ tesoro nascosto ovvero Pregi ed eccel/enze de/la Messa, con
un modo practico e divoto per ascoltarla con frutto" (coll. L.C., anno
VIII , fasc. XII) Turin, 1861 .
113 . Blessed Leonard of Port Maurice, Oeuvres, trad. Sainte Foi,
Paris, 186 9, vol. III , 60.
114. G. Bosco's letter to Mrs. and Miss Lallemand, Feb. 5, 1884,
Epistolario, vol. IV , 422. This letter was written in French.

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5
Christian Perfection
and Human Fulfillment

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Human Perfection
" What do yo u want to do as a follower of Don Bosco?" he as ked
Francesco Provera, a friend of his and a late vocation, who had just
indicated his intention of entering the Salesian life. "This house does
not suit you: here we talk only about the Madonna , the Our Father ,
and about heaven!" ! We know that Don Bosc o did not neglect any
means that would develop the spiritual life . However , he never lost
sight of "human nature ," which he exalted in his books. He never
forgot it in his preaching, in his sacra mental devotions and other
spiritual practice s which gave the impression that he was keeping his
disciples far away from the world and its joy. Just the opposite! These
devotions helped to guarantee them the peace and happiness which Don
Bosco valued so much. In doing this , he prob ably left behind the
Liguorian tradition, which was less concerned than he was about
earthly joys. He was closer to the tradition of the Oratory of Saint
Philip Neri, and through it to the whole tradition of the Italian Renais-
sance.
One adverb was enough to show clearly how far removed he was
from a directive of St. Alphonsus. According to the passage found in
his book Eternal Maxims, Saint Alphonsus see med to ove rlook for man
any other goal than the other worldly : "You were not born nor should
you live to enjoy life, to get rich or become powerful, to eat, drink and
sleep like the beasts, but only to love your God and attain eternal
salvation." Apparently , the saint considered earthly goods only as
means offered to man " to help him reach his last end ."2 In adapting
these statements for his Giovane provveduto (The Companion of
Youth) , Don Bosco, who had not forgotten the last things, wrote as
follows: "The only purpose for which (God) created you was to be
loved and served (by you) in this life. " And at the risk of contradicting

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himself he added: "You are not in this work! only to enjoy, become
rich, eat, drink and sleep, as the beasts do, but your goal is to love your
God and save your soul. " 3 In this way he added some natural goals,
that is, to enjoy , become rich, etc ., to the supernatural end which was
the end that really interested him: to love God and save one's own
soul. The only purpose of his "method of life," a method of spirituality,
as he explained to his boys, was to allow them to "become at the same
time a source of consolation for their parents, do honor to their coun-
try, and be good citizens on this earth in order to be one day happy
citizens of heaven."4 Thus, this goal did not look only to the here-
after.
He wanted his students to fulfill their legitimate desires and to
achieve happiness on two levels : on the level of grace first of all, but
also on the natural level. He wrote in a letter to a correspondent: "May
God make you happy both in time and in eternity." 5 To another
person he wrote : "I will not fail to continue to pray that God will keep
you all in good health , happy, and in his grace."6 And to a third: "Let
us work so that we can be happy in time, but let us never forget the
sublime end of man, which is to be happy forever in a blessed eter-
nity ."7 For the most part, he did not believe in a dualistic anthro-
pology, which sometimes seems to underly his books and inspire his
attitudes.8 A view of the Christian life which downplayed human
values would have appeared suspect to him. He wanted to work for the
physical, intellectual and moral development of the people around him.
His brand of Christianity not only allowed but demanded a definite
human development.
The Health and Care of the Body
His concern for the well-being of the body has not always been
presented in this light. Certain images and descriptions - authentic but
out of context- do an injustice to Don Bosco's ideas about the care of
the body. They portray him as working till dawn when he was a student
in Chieri and , at seventy years of age, prematurely worn out by a life of
work without any letup. Such expressions as "I will rest in paradise"
and "It will be a great victory the day when it will be said that a Sale-

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sian died of overwork" have been repeated ad nauseam .9 In reality he
was guided by sound principles and was more balanced than what some
panegyrists would have led us to think. He did not waste his energies
and even less those of his followers and collaborators.
Faithful to the recommendation made to him in his dream at the age
of nine he had always wished to be "strong" even from his earliest
days. 10 Some anecdotes , told by him and related by Father Lemoyne,
show that even up to the threshold of his old age, he remained very
proud of his physical strength. 11 To him health always appeared to be
a great blessing: "a great gift of the Lord," 12 "a precious gift from
heaven,"13 an "indispensable" good ,14 "the first treasure after the
grace of God ," 15 etc.
Now the wise man administers prudently the gifts from heaven, so
Don Bosco took care of the health of his boys and of his fellow workers.
His correspondence was full of very concrete recommendations which
were not mere trifling formulas. He lavished attentions on his religious
who were tired. To a Salesian who was especially weak in health, he
wrote : "Take great care of your health: and if you find walking diffi-
cult, mail these letters without inconveniencing yourself."16 He wrote
on another occasion to his principle assistant : "Take care of Father
Bonetti and order him, on my authority, not to recite the Breviary until
the day when I give him permission to do so again. Make him take as
much rest as he needs and give himself to exercise , although not in
tiring hikes . Give him the room of the Archbishop of Buenos Aires if
he cannot get warm in his own room." 17 According to a statement
which he made in 1870- which refers to only one house - he wanted
only "healthy , robust and cheerful" young men in his houses. He would
have wished that everywhere "the infirmary be closed and the doors of
the dining room wide open .18 His solicitous concern made him attend
even to the most minute details : he would tell his boys not to wear
too much clothing in hot rooms ; when going outside to protect their
nose and mouth against the intense cold which could be harmful to
their lungs; not to leave the dormitory too quickly in the morning; to
be careful to cover their shoulders and throats at night, etc.19 These
concerns were truly motherly . He spoke often about drafts, colds ,
excessive sweating, about staying too long in the sun , but always
without the exaggerations and pettiness of a short-sighted man or

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woman, given the fact that he always believed in simplicity.
If, then , the hygienic conditions in his houses were not perfect ,
the deficiencies were not to be attributed to an inhuman asceticism
which might be found in the schools of Montaigu. Don Bosco suffered
from the lack of means of the common people at the beginning of the
industrial era. Frequently the boys at Valdocco did not have enough
clothes. They ate very simple food and the common living quarters
were crowded .20 The death rate in this institution seems to us ex-
cessive, in the absence of statistics and accurate comparisons which
alone could clarify this question . In 1878, when an epidemic of con-
junctivitis raged, a medical commission made an unfavorable report
about the sanitary conditions of the house to the prefect of Turin .21
From these considerations one can conclude that Don Bosco and his
boys were authentically poor and that the organization of the house
probably left something to be desired. It did not mean, however , that
he neglected everybody's health or that he practiced a strict form of
austerity, which would have contradicted, among other things , his own
directives and rules .
He wanted everyone to take care of his body , to keep it free from
all sickness. We will not expect extraordinary prescriptions from him .
He would give basic advice which experience taught him. He did not
believe in drugs . He ignored hydrotherapy and pointed out the harm
caused by baths, without pointing.out their advantages.22 He believed ,
however, in the benefits of sleep, of good nourishment, of work inter-
rupted by reasonable breaks, of exercise, and of peace of mind . Often
he was upset about the brief hours of sleep and poor sleeping condi-
tions of his religious.23 He did not wish them to be under pressure
from the very beginning to the very end of their apostolic life. He
himself took a long rest after his sickness of 1846 and again after that
of 1872. He believed that a strenuous game is healthy for a boy and a
vigorous walk invigorates an ad ult. He was already aware that the
overuse of horse-drawn carriages and of trains was harming the physical
fitness of his contemporaries. 24 He would fo rce those who were
depressed to recover their 'joie de vivre' by cheering them up with his
smile, with his attentions, and by patiently discovering their talents and
the most appropriate means to make the most of them.2s Here, as in
all things , charity which wishes well to all inspired him.

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Moral and Social Reasons for Intellectual Development
Charity would also lead him to justify his promotion of intellectual
development, but not necessarily for the reasons that we would perhaps
wish. According to Father Ricaldone, "Don Bosco outlined for Father
Barberis , the author of a treatise on 'Sacred Pedagogy'26 the true goals
of an intellectual education: to help a student form the habits of
perceiving, reflecting , judging, and reasoning correctly."27 In general,
however, one gets the impression that Don Bosco's literary works did
not give very much attention to these excellent motives for cultivating
the mind. He judged men by their religious, moral , and social worth.
He valued their virtue and the services which they rendered to the
human community, but he thought little about the uplifting of souls
which is the result of the search for truth, an elevated pursuit to which
the Dominican school, for example , is much inclined .
He justified study, as all other activities, by the law of fulfillment
of the duties of one's state of life28 and by the purifying and ener-
gizing effects of study on the so ul. Studying helps one develop his will .
And he ad ded to these moral motives the social ones . In the contem-
pory world a certain amount of basic education is given to all. "So-
ciety" needs people who are educated and also scholars. It is impos-
sible , then , to serve society with dignity without at least a minimum of
learning . Finally, Don Bosco held that the Church in general, and his
congregation in particular , could not do without teachers of recognized
competence. In spite of the contrary opinion of certain priests in Turin,
he wanted his religious to obtain degrees from the public universities
not so much for their own benefit as for the advantages which his
institu tions would derive from it29 The chancery of Turin, on the
other hand , reprimanded him for admitting to sac red orders clerical
students who were lacking sufficien t knowledge. This was an erroneous
evaluation, which Don Bosco challenged by listing the studies they had
successfully completed. 30 No matter what their age, his students were
heard to comment: "After piety, what is most recommended to us is
love for st udies ." And Don Bosco would add : "Through your work you
can become respectable members of society , of the Church, and do
good to your souls, especially if you offer God your daily chores. " 31

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Education for Life Through Vocational Training
The same principle governed the serious importance which he gave
to vocational training for himself and for his students .
A reading of his "autobiography" shows us how, up to the age of
thirty and beyond, John Bosco , who always wanted to be a good priest,
bettered his own ideas and developed his skills . He consulted books and
teachers, he observed , discussed , and experimented . His successes as
preacher-acrobat were the result of persevering work . In the beginning
of his experience as a young confessor he was guided both in theory
and practice by Father Joseph Cafasso. This man of God introduced
him to the apostolate of the wayward young. We also know the impor-
tance which publishing books had in his life. Although not a very good
writer when he published his first book in 1844 , ten years l~ter he
proved to be quite capable because he had had the intelligence of allow-
ing himself to be corrected and guided closely . A copy of a manuscript
of his Sei domeniche e la novena di San Luigi Gonzaga (The Six Sun-
days and the Novena of Saint Aloysius Gonzaga) of 1846 , which is
preserved in the archives at Valdocco , would suffice to prove this from
the many corrections of errors in spelling, grammar and vocabulary
which were made by a more experienced friend. The following editions
of his Storia ecclesiastica (Church History) confirm his progress . In
1845 the book which , according to Father Caviglia 's generous comment ,
was admirable for its "humble simplicity ," could not have been pre-
sented in a worse way. "It had strange punctuation , shaky spelling ,
incorrect or stilted language and style" and "typical Piedmontese
expressions."32 The edition of 1870 would be much improved .33
And in 1874 , certainly "through the good offices of his admirers " the
hesitant writer of Turin was finally admitted , under the pompous
name of Clistenes Cassiopeus, to the Roman Academy of Arcadia ,
one of the cenacles of literary (and moralizing) humanism of Italy
of that time .34 A thorough examination of his works shows how
seriously he devoted himself to the task of studying the history and
rules of the orders, congregations , and confraternities of religious
and lay persons , when he decided to found the Salesian Society and
later on the Institute of the Daughters of Mary Help of Christians ,
and the Pious Union of Salesian Cooperators. His study of Church

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History in the seminary at Chieri and later on at Turin, during which
time he assembled material for his Storia ecclesiastica and for his lives
of the Popes, had prepared him ahead of time for this very particular
work. He was not content with his investigations, however, and in 1857
he sought more information from various sources to broaden his
knowledge. The archives at Valdocco, some of his statements, and an
analysis of the text of the Salesian Constitutions leave no room for
doubt.35 Even in this field, then, he endeavored to acquire a real
professional competence.
His boys followed the same course of studies which Don Bosco
wanted all his students to follow without exception. Along with their
religious education they also received the specialized education which
they would need. In his special ministry among abandoned boys he had
begun with the first phase: his first activity on their behalf had been a
catechism lesson,36 but following this he had begun to teach them
trades. A statement found in the Salesian Constitutions of 1874 reveals
in a significant way his intentions and his activities for nearly twenty-
five years: "(Our boys) will be instructed in the truths of the Catholic
faith and will also be encouraged to learn some art or trade." 37 A man
must be able to earn his living. On leaving the school, his vocational
students would have learned a trade which would have raised their
social condition above the level of hunger and poverty. Don Bosco's
ideas about this matter are in a curious way reflected in this passage
from his life of Saint Paul : " It was a custom among the Hebrews to
have their sons learn a trade while they were studying the Bible. They
did this to preserve them from the dangers of idleness and also to
occupy both their body and mind in an activity which could help
them earn their bread later on in the serious predicaments of life."38
His primary interest for their moral education did not preclude his
concern for the professional caliber of their preparation.
The Primacy of Moral Education
Since he was definitely concerned primarily about the salvation
and the sanctification of his boys, he believed that their progress in the
natural moral virtures even to the point of heroism should go hand in

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hand with their progress in holiness. He gave the greatest importance,
then , to their growth in these virtues. He was especially concerned
about some virtues which his own temperament, his mission and his
very life had linked with his spirituality to the point of becoming
identified with it. Besides brotherly love and other virtues like chas-
tity-which we will discuss in the chapter on asceticism - Don Bosco
preferred such virtues as love of work, boldness, prudence, and being
good to people with a smile. He was happy to find all these virtues
among the best of his disciples and he praised them to the sky, for
example, in his life of Dominic Savio.
Love of Work
Don Bosco's energetic activity , something he valued very much,
is seen throughout his life. He loved to work. Along with the cardinal
virtue of temperance, strenuous activity- a term which he always used
when he referred to work39 _ would guarantee man's true greatness and
real effectiveness. "Always remind all of our Salesians of our motto:
Work and temperance. These are two weapons with which we will
succeed in overcoming everyone and everything."40 This very sober
motto perhaps appears strange to those who only imagine John Bosco
as a twelve-year-old dancing on a tight rope! We will try to go deeper
in to this.
From Syracuse to the Swiss border, Italy is a very long peninsula.
In the nineteenth century its inhabitants were even more different from
each other than now. John Bosco did not grow up in a Neapolitan
environment, as a typical rightly or wrongly Frenchman imagines him
to be. He was not raised in the traditions of southern Italy "in which
the right to rest is as sacred as the right to work and where the golden
rule is that it is necessary to work in order to live and not to live in
order to work."41 In the Piedmontese countryside , by tradition ,
people worked very hard , and the same might be said of the urban
dwellers of pre-industrial Italy. From his earliest childhood , his moth-
er's sayings had taught him the necessity of energetic effort and proper
skills in life.42 Some of his countrymen were very harsh on idlers
and gave him his first dramatic lessons on the proper way to work . He

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lived in more or less close contact with skilled Turinese workers an d
heads of businesses in Turin, little worlds in which the "religion" of
work flourished - " laborism," as Emmanuel Mounier would call it.
It was charac teristic of the capitalistic and bourgeois society of the
nineteenth century. In their excessive practicality, these fanatics for
material progress detested whomever they considered useless, beginnin g
especially with monks and nuns in monasteries and cloisters.43 "Bour-
geois morality made work the primary virtue: work, perseverance,
sobriety, thrift."44 Saint John Bosco often used the same language .
His spirituality, born in the modern western world , of efficiency was
influenced by the mentality of a century which worshipped work .
He himself worked intensely and by the same token had those
around him work hard . He wrote to Father Dalmazzo on May 7, 1880 :
"I myself work, and I intend that all Salesians should work for the
Church until their last breath."45 He would speak with joy about the
"immense amount of work" which he had to do and about the constant
shortage of personnel for his works which were continuously expand-
ing46 On some days which were especially hectic, he who was always
so calm was caught by surprise writing these words: "My work is
driving me crazy"47 or " I am half drunk from working"48 or "I don 't
know any longer where to begin and where to stop."49 His example
did not allow lazy ones to sleep. He succeeded so well in conveying to
his fellow workers this zeal for work that he felt obliged to thank
them, in the last days of his life , for having "offered themselves cour-
ageously with him, and to share his fatigue , his burdens, his glory on
earth."so The industriousness of the group of men who would form
the Salesian Society at the beginning of the twentieth century was in
fact worthy of admiration.
His philosophy of life, inspired by the Bible and by his reflections on
the history of man, determined the very important place which he gave
to work in his life.
From the very beginning, even before he sinned, man had to work.
"For to instruct us about the need to flee idleness, God commanded
Adam to work, but this only for pleasure and without painful fa.
tigue." 51 And he would further explain to his readers , according to
Job : "Birds are born to fly and man is born to work ."52 Work is
written into man's destiny : without work the human race will perish.

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Furthermore , an idle man becomes corrupt , while an industrious man
ennobles himself. He saw proofs of this two-sided proposition in
history . For the first part he referred to the vicissitudes of Hannibal
taken in by the delights of Capua ,s3 and of Antony being seduced by
Cleopatra .s4 For proof of the second part of the proposition he
referred to Augustus , who even after he became emperor continued to
study ,ss or to Muratori , "one of the most learned and hard-working of
men of whom Italy is very proud ,"56 and to many other courageous
persons whom he enthusiastically described in his books. He deplored
very often the misdeeds born of sleepy idleness . In a pamphlet entitled
Ricardi per un giovanetto che desidera passar bene le proprie vacanze
(Advice for a Boy Who Wishes to Spend His Vacation Well), published
anonymously but to which he had contributed essential ideas, one
reads this sentence which immediately appears to be out of his style:
"Your greatest enemy is idleness; fight it without letup ." 57 Work, on
the other hand , takes away evil desires and purifies men .58 Passing on
from his consideration of individuals to that of the human race as such,
he would compare mankind to a beehive in which everyone has to
carry out a determined task through the disposition of Divine Pro-
vidence. Whoever does not do it or neglects it is a parasite , a veritable
disgusting thief. He would love to repeat Saint Paul's words: " ... any-
one who would not work should not eat."59 Finally , we have only to
recall the main reason for human labor according to Saint John Bosco :
It is willed by God. We serve God by working. The true Christian is a
good servant who expects his salary in the hereafter. "As we endure
fatigue and sufferings, let us never forget that we have a great reward
waiting for us in heaven ."60
Even though he moved easily in a world of limited horizons and
shared with it its "love for work" to such an extent that he recom-
mended it to his boys in the rules for his schools,61 he rose above the
vulgar motivations with which the world was content: immediate self-
interest and ambition. He looked for higher motivations within the
very nature of man , within the corporate social structures and, above
all, within the supernatural destiny of a redeemed human race.62

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Boldness and Prudence
Coupled with the virtue of love of work, were the related virtues of
Christian fortitude and prudence which permitted him to live out his
sanctity in an era of change , of conflicting interests, and of countless
pressures . He would find ways of being an innovator , of asserting him-
self, and with great charity, of being the direct opposite of a passive
imitator. At least one writer believes that the gift of wisdom was the
main characteristic of his holiness.63
Let us observe him again as he grows and asserts himself in the
nineteenth century, this little country boy from northern Italy who laid
down the foundations for one of the greatest undertakings of the
Catholic Church of his time. He could have become a hard-working
farmer in the countryside of Asti, or an exemplary follower of Saint
Francis of Assisi , or also a zealous Piedmontese parish priest. Life , in
fact, offered him a variety of these occupations together with others
which were even more illustrious.64 He chose different avenues,
however : he became an apostle of abandoned boys, a Catholic editor
and writer , a builder of churches and a founder of a religious society.
All these things flowed from his extraordinary daring which God
favored.
The virtue of boldness was characteristic of Don Bosco's contem-
poraries. The nineteenth century in Turin was fertile ground for excep -
tional vocations. Various adventurers left Piedmont to seek their for-
tune in America. Business men found prosperous enterprises in the
expanding city of Turin. Political men , many of whom were in contact
with Don Bosco , were the architects of Italian unity between 1850
and 1870. The environment in which he lived encouraged ambitions
hitherto unheard of.
Daring was second nature to him. His temperament would not have
allowed him to adapt himself to an existence as an insignificant and
meticulous functionary, secure about his future . He stood out among
his peers : among his playmates in his infancy , among his schoolmates
in school and in the seminary, and among the priests of the diocese of
Turin .65 According to a "tradition," which would be interesting to try
to prove, Don Bosco's originality impressed even the person who knew
his soul the best. When Father Cafasso was asked once "Who is Don

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Bosco?" he replied enigmatically: "A mystery!"66 Aside from the
veracity o f this incident, Don Bosco puzzled even those closest to him
with his initiatives. But the air of mystery which surrounded him did
not isolate him. John Bosco rallied around him many energetic people.
He would be carried away into battles, which without the Gospel ,
would have been ruthless. In the dream he had at the age of nine, his
first impulse had been to strike out. He responded in not too friendly
terms to his brother Anthony's jeering because he loved books ,67 and
at the age of seventeen he beat up some fellow students who had
attacked Luigi Comollo.68 His love of a good fight manifested itself
a little later in his polemics against the Waldensians, the Protestants,
and the anti-clericals. His works confirm the fact that in his mature
years the fire never disappeared from his character. In the eighteenth
century, and in another vocation, he would have been a good officer in
the Sardinian state, which was the military reservation of the peninsula.
As a man of action, he did not venture out into the world of theo-
ries. Don Bosco was not interested in theoretical principles, except
perhaps in the field of education and even here there is room for
doubt.69 We become ever more and more aware that his philosophy,
his theology, and his social and political ideas - to be sure, guided and
tempered by his experience - were those of teachers and authorities
approved by the Church. Don Bosco did not wish to adopt original
doctrinal positions or even to cJ-\\oose from between controversial
opinions.70 His place is not next to Gioberti or Rosmini, but rather
next to Saint Vincent de Paul and the Cure of Ars. His thought could
at times reveal the unique energy of his temperament , but it was never
rash. Like Saint Vincent , his mind was always alert and eager to search
out and to organize ways of carrying out his ministry. We know that he
was not afraid to compromise his own peace of mind and his own
security in his mission of evangelization, first of all for poor working
boys, and then in his venture of publishing the Letture Cattoliche
(Catholic Readings), which earned for him many overt threats and
attempts on his life. His boldness was also evident in his founding of a
worldwide congregation, in spite of the opposition of two successive
Archbishops of Turin, namely Riccardi di Netro and especially Castaldi .
His lack of means further increased the merits of his countless under-
takings. Don Bosco co uld only count on resources which came to him

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by chance. At the beginning of his main work there were no adult
collaborators around him, as had happened to Saint Ignatius Loyola,
but only young men who were not all geniuses by any means. Just the
same, he dared ...
Furtherm ore, he was completely free of any form of presumption.
Possessing acute intelligence, he would temper his boldness with reflec-
tion and would direct it with prudence. His confidential statements in
his old age bear witness to the fact that throughout his life he would
ask for advice and take stock of the opinions of others, whether these
opinions came from his mother, from Luigi Comollo, from Father
Comollo, pastor and uncle of Luigi, from Father Cafasso, from Arch-
bishop Fransoni, from Minister Ratazzi or from Pius IX .71 "I have
never taken a step without the consent" of my Archbishop, he would
confide one day to Michele Cavour, father of the famous Camillo
Cavour. 72 It 's true that he said that in 1846 , when the Archbishop's
name was Fransoni and his orders did not contradict the desires of the
Sovereign Pontiff! Don Bosco did not act completely by inspirations.
Even his dreams were more controlled than what one at times could
imagine . The expression "alla buona" (in a slipshod way), which was so
common in his co untry , was displeasing to him. "To say that one goes
ahead 'alla buona' means to say that one is going ahead badly."73 He
made his decisions only after reflection, perhaps rapid, but always
attentive to the circumstances. He often worked things out very slowly,
as seen for instance in his constant revision of the regulations of the
Oratory and those of his religious society. When he was finished they
had both derived strength from the many models he had consulted
and from his own personal experience .74 As the years passed he
advised some of his followers who were inclined to be rash and easily
stirred up to be calm, to wait , to put things off.75
His boldness, furthermore, was not provocative, as we will see soon.
His activity was not that of an egoist who exhibits his skill, nor that of
a rude person who ignores the presence of others. His educational
approach was based on a delicate respect for people. He was the loving
teacher of children for whom others cared little. He gathered young
men together to work without ostentation, for their human and super-
natural good. He wrote without showing off his learning simply to in-
struct his readers. His gifts belonged to God, to the Church, and to

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"society." Wisdom counseled him , among other things, against a
habitual restlessness, disordered, thoughtless , and therefore useless
and harmful. He repeatedly counseled : "Do as much as you can . God
will do what we can't do ourselves,"76 and "Work, but do only as much
as your own strength can take ." 77 He knew that work was only a
means, and he did not worship it. He was also quite shrewd and diplo-
matic. Certainly, to use one of his expressions, when it was a question
of "saving young people from danger" and of "saving souls for God"
he would plunge "forward even to the point of rashness." 78 You can 't
deny something that his whole life has borne out. But Father Ceria ,
basing himself on a conversation of Don Bosco with Father Giulio
Barberis in 1876, observed with good reason that "the spirit proper of
the Salesian Society ," which here as usual is confused with that of the
founder , is this: "Never to confront adversaries , not to work stubbornly
where nothing can be done , but to go where one can spend one's ener-
gies usefully." 79 In accordance with this principle , Don Bosco used to
hand out bits of advice full of ancient wisdom : test the worth of the
persons around you,so and do not proceed in anything without the
"prudence of a serpent" joined with "the simplicity of a dove. " st
Do not pretend to better the world at the risk of destroying the good
that exists , because "the better is the enemy of the good,"82 and in
looking for perfection , learn to "content yourself with the medio-
cre."83
The journey of a son of the kingdom toward God was understood in
these terms by Don Bosco , who knew how to do battle and to ma-
neuver intelligently . Through the example of his life and with his
exhortations he preached the love of work and prudence , boldness and
wisdom . He practiced these virtues simultaneously, and without a
doubt, they prevented him from becoming a mere useless meteorite in
history.
Kindness and Gentleness
He did not believe in trying to dazzle or impress anyone. Those who
were witnesses of his mature years have preserved a record of a smiling
man , simple and possessed of an exquisite kindness , which consisted in

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an "habitual effort to cheer up your neighbor, stop him from being
sad."84 His words mesmerized some of his listeners. He lavished on
his sons, his Salesians, on his cooperators , both lay and clerical, and
on his boys , an infinite number of attentions : disinterested acts of
assistance , small gifts, friendly letters, attentive gestures, words of
reassurance, the mere recollection of which would restore peace to their
hearts.ss "All those who had the good fortune of living at his side
attest to the fact that his looks were always so full of love and affec-
tion toward all his students," wrote Father Albera from firsthand
experience.86 Even among adults , many thought they were his favor-
ites87 because he always naturally wished to spread happiness around
him , and he found his joy in doing this.
Very simple motives predisposed his heart which was quick to love,
to manifest its goodness . In this regard his adolescent friendship with
Luigi Comollo is significant. He was attracted by the world, and by a
human nature which sin had not completely corrupted , by the innocent
and pitiful weakness of young people and adults ,ss and by accounts
which made hir:1 reflect. Luigi Comollo was friendly and comical ,
delicate and full of attentions .89 Father Joseph Cafasso's kindness,
certainly quite outstanding, was gentle and understanding. Don Bosco
took it up as a model with so much success that some of the traits
which he mentioned in the funeral oration for this saint in 1860 could
very well have described either master or disciple without any differ-
ence. This , for example , is something that could be believed to be a
signed eyewitness account of his endless interviews during his last
days . "At times he was tired to the point that he could no longer make
himself heard , and not rarely he had to deal with uneducated people
who understand nothing and who were never satisfied. Nonetheless,
he was always serene in appearance , friendly in word, without ever
allowing a word or an action to betray any sign of impatience."90
Bold and energetic though he was , Don Bosco, like Father Cafasso,
was repelled by the harsh military approaches of "repressive" meth-
ods91 and would coat his kindness with the varnish of gentleness.
When, after some failures, he finally acquired this quality of gentleness,
no external crust of austerity or gruffness , which he had deplored in
the clergy of his infancy ,92 ever hid it from the sight of those he lived
with and those who met him during his life. He preferred, on principle,

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a type of kindness which was visible, palpable, and a gentleness in his
way of acting, in his appreciation of the virtues of others, in his silence
about their defects and in his determined effort to look for their
human and supernatural good. He once wrote to Father Cagliero:
"Have charity, patience, gentleness, never give humiliating reprimands ,
never inflict punishments, do good to all you can, and evil to none."93
And to Father Bonetti : "Act in such a way that all those you talk to
become your friends."94 Every type of person benefited from his
gentleness: children who had been brought up wrong ,9s public func-
tionaries, priests (and bishops) more or less hostile to him and even
scoundrels who assaulted him on the streets. Don Bosco's patient
gentleness has given a very marked character to his holiness and dis-
tinguished him in the world of canonized saints. Try to describe him
before a sympathetic audience: very often the faces of those present
begin to relax and appear to be like his.
From a certain point of view , this gentleness was one of his tactics.
Concerned about elevating men to God, Don Bosco willingly put on
this attractive kindly appearance which his dream at the age of nine
had urged him to assume. He recognized the power which it gives to
the apostle. He asked the Salesian directors to use gentle expressions
when they gave orders and added: "Experience has shown that this
approach becomes very effective in good time."96 For someone of
a malicious bent this might lead him to consider Don Bosco a hypocrite.
In reality, his kindness was rooted in the love which Saint Paul had
taught him and which is something else completely: "Love is kind
and patient ; it endures all things , hopes all things , bears with all
things."97 His kindness and his gentleness, handmaids of love and
authentic virtues in themselves , were part of the solid foundations
of his spirituality.
Joy and Peace
Joy and peace were for him the fruits of virtue, especially of charity.
On the other hand, they also made possible the smooth development
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It used to happen, at times, that when Don Bosco was writing a
letter, he would compose some verses, as he· had done so often in his
youth.98 One day, one of his correspondents received these unpre-
tentious lines:
"Try always to be kind
Be always of good cheer
For all good deeds sincere
Alone do bliss endure."99
For Don Bosco , these verses contain a very important truth: joy is
the effect of virtue. He crowned his spiritual edifice with his joyful
spirit.
After his childhood, he was always cheerful, because according to
an excellent insight by Father Caviglia, he was by temperament, "a
saint who was always in good humor." He was a keen observer and very
perceptive of the humorous sid_es of various situations, and he loved to
joke around very much . He played practical jokes on canons,100 parish
housekeepers ,101 naive companions in the convitto, 102 etc. He would
joke around readily with his friends. He would address a humble work-
ing man whose family was anything but noble, as a marquis , a knight, or
a poet.103 He would jest with a good priest who was upset about being
so short,104 or with a seminarian who was complaining about too
much work. 105 He would laugh about some academic title which he
happened to accept. 106 He would laugh with his friends about a
government official who had given him a very insignificant gift for his
missions: "This is a little better than a punch in the eye," as Gianduja
would say_ 107 It was not by chance that Saint Philip Neri and Saint
Francis de Sales were his best models.
He loved , then , to live in a spirit of joy. The sentence from Eccle-
siastes (according to the Vulgat e): " I understand that there is no other
happiness for them th an to be joyful and to make their life cheerful"1os
was so dear to him that he wrote it down on a bookmark in his bre-
viary .109 Here is another bit of evidence of his love for the spirit of
joy: when he first saw Dominic Savio, his "cheerful expression" and
"his smiling spirit" impressed him from the very first moment.110 He
always preached about cheerfulness. He started a campaign for cheer-
fulness around the year 1832, at the age of seventeen or nineteen, when

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DON BOSCO
he founded the Societii dell'allegria (The Society of Cheerfulness) at the
school at Chieri. The name of the "society" was very fitting for this
group , as he would explain later , "because it was of strict obligation that
everyone look for books, introduce conversations or jokes which
would help to make them happy. On the contrary anything that would
make them sad was forbidden." 111 In 1841 one of the purposes of
the Oratory was certainly to keep the boys of Turin happy. At that
time he accepted whole-heartedly the views of Saint Philip Neri, who
three centuries before, had said: "My sons, keep cheerful: I do ·not
want scruples or sadness. I'm content as long as you do not sin."112
He also accepted the writers of the "Aloysian" tradition. In 1836 ,
one of them, an anonymous author, published in Turin these sugges-
tions which could very well have been Don Bosco's. "Be happy in the
Lord. Amuse yourselves, be cheerful, rejoice , because you have a per-
fect reason to do so. God is happy about it , and men will also love you
more for it."1 13 He was already familiar with the quotation "Serve the
Lord in gladness," which Luigi Comollo loved so much.114 Don Bosco
would include it in the text of his Guida angelica (Angelical Guide) ,
which he would compile as his introduction to his Giovane provveduto
(The Companion of Youth) of 1847.115
Without doubt a particular nuance of the quality of his joy must
be acknowledged. Don Bosco imposed upon himself a certain restraint
and limit. His joy was peaceful. He would repeat the saying of Saint
Philip Neri : "Shun immoderate merrymaking because it destroys all
the good that you have acquired." 116 And it is true. Everyone who
knew him or who studied him close up , saw him only as relaxed and
smiling, but could not imagine him shaken by uncontrolled laughter.117
In his mature years, after the few escapades of his youth, Don Bosco's
conversations were imbued with a spirit of calmness , kindness and
politeness. Some portraits, which annoyed Father Ceria,11s showed
him with a silly expression and a fake smile. On the other hand, in
another medium which was more expensive, but not altogether success-
ful, a biographer of his, with very good intentions, portrayed him as a
bold adventurer.119 But he missed the point. A true artist should be
capable of depicting the good-natured sparkle which transfigured the
gaze of his great and penetrating soul, and the calm peacefulness of his
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To impatient persons who wanted to solve very complex problems
in an instant , he would usually say : "Let's hurry slowly , slowly ."120
And he would remain peaceful and friendly, practicing that marvelous
virtue of moderation, a virtue which he would unconsciously propose
to the society of leisure which would arise from the era of the indus-
trial age. 121 He was against anything which produced nervousness,
agitation, confusion and tension. Rather he favored peace and serenity
which engendered good spirit. For him, these factors were both the
conditions and the effects of joy and were found in souls which are
free, calm, and open to God . He extolled this type of joy as the gate-
way to grace .
•
An Open Spirit of Humanism
If humanism is a philosophy which tries to make man happy by
means of his human gifts , no one can doubt that Don Bosco's spiritua-
lity contains a form of humanism. He tried to make men feel happy
about their human nature , their physical and moral gifts, and in the
world which is theirs until the end of their lives.122 But he was also
convinced that no true happiness is possible without God and without a
true relationship with him . He would speak about "true joy" which
comes from "peace of heart, from the tranquility of a good con-
science."123 Don Bosco drove home this teaching throughout his
priestly life: "We see that those persons who live in God's grace are
always cheerful and happy even in afflictions. On the contrary, those
who give themselves up to pleasures live in a state of irritability and
worry and try very hard to find peace in their pastimes, but they are
always unhappy . "There is no peace for the wicked ," says the Lord.124
We admit that there is a slight exaggeration for purposes of instruction
in these statements which contrast in a simplistic way the joy of the
devout with the unhappiness of the wicked. The fact remains, however,
that the purpose of "religion"- which according to him consists of the
life with God and of the means to attain it- is first and foremost the
acquiring and the preservation of "true joy." To avoid all misunder-
standings, then, one should be aware of this fact if he wishes to cor-
rectly interpret what Dominic Savio told his friend Gavio: "You know,

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here we make being goo/J consist in being very cheerful. "12s We
know that Don Bosco, who intentionally included this teaching in his
biographies, cherished the most simple human pleasures , such as those
provided by a good bottle of Frontignan,126 a good meal at schoo1,12?
or a good game on the playing field.12s He also cherished the more
noble human joys such as that of the friendship of two young men
inspired with love for perfection.129 He praised this type of joy which
is a rare and precious effect of virtue .130 But he always had in mind a
ty pe of joy rooted in God, which respects his will and follows it. Ac-
cording to a say ing which we read very often in his works, he wanted
"that everyone should be happy in body and soul and let the world
know how one can be happy in body an d soul without offending the
Lord." 131 This joy of the soul was in some respects superna tural.
Summarizing his thought, then, he would say that "only the con -
stant practice of religion can make one happy in time and in eterni-
ty ."132 In one way or another he would keep saying that "besides
takin g care of his body, a man has to stren gthen his spirit, but he can't
do this except through religion which alone can lift up his thoughts and
the affections of his soul to a sublim e and perfect good, which is not
found in the present life." 133 Without "religion" both individuals
and nations collapse , because "only religion is the support of kingdoms
and it alone can create happiness for the people."134
One can thus understand his fear that the cultivation of the intellect
in schools, which in those days was based almost entirely on the expla -
nations of Latin and Greek classics, does not produce minds which are
sufficiently Christian and might compromise their true good. In fact ,
he took part with great interest in debates raised in the middle of the
nineteenth century abo ut introducing pagan authors into the secondary
school curriculum . He was more in agreement with Abbot Gaumel35
than with Bishop Dupanloup.1 36 He believed that it was necessary
to expurgate these authors and even to prefer Christian Latin authors to
them . He explained his thinking to the directors of his houses on
July 27 , 1875,137 in the following words : by substituting Christian
authors fo r pagan, "we will be able to build up a dam against a great
evil current of our times." Whether he was right or wrong, his response
to this difficult question does not concern us. What interests us here
is only his rejection of a closed education and of a pure humanism ,

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that is , of a pagan humanism.
As long as human nature does not abandon itself to the grace of
God, it remains incomplete. Human nature is awaiting this heavenly
dew, and when it receives it, what rejoicing! Even death itself is trans-
formed into "a joyful dream ." 138 In a funeral oration which was
delivered thirty days after the death of his old friend Don Bosco,
Cardinal Alimonda said that "among them (the followers of Don
Bosco) their bodies and their spirits rejoice because religion invigo -
rates human nature and love perfects knowledge."1 39 The careful ob-
server will be very aware of man's incompleteness according to Don
Bosco, who, like Saint Francis de Sales, was more rigorous with him-
self than what appearances would lead us to suppose. He gave to
asceticism an important part in the Christian spiritual life. There is
no happiness without God, and there is no holiness at all without
renunciation.
NOTES
1. According to the biographical information given after the death
of this Salesian (1836-1874) in the Brev i biografie dei confratel/i
salesiani chiamati da Dio al/a vita e terna, Turin , I 876, p. 6.
2. Saint Alphonsus Liguori, Opere ascetiche, Turin, 1846, vol. II ,
473.
3. G. Bosco , fl giovane provveduto, Turin, 1847, "Seven co n-
side ratio ns . . . " p. 32. The und erscoring is ours. The comparison o f
these texts was done by P. Stella, Valori spirituali, p. 66.
4. G. Bosco, fl giovane, ed. cit., p. 7.
5. G . Bosco 's letter to Countess C. Callori, Oct. 3, 1875, Epis-
tolario , vol. 11, 513.
6. G. Bosco 's letter to Countess G. Corsi , Oct. 22, 1878, Episto -
lario, vol. III, 397.

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7. G. Bosco 's letter to A. Boassi, Jul. 21, 1875, Epistolario vol. II,
487.
8. Cf. also, ch. 6, the section on chastity.
9. Two of these statements are found in E. Ceria, Don Bosco con
Dio, ed., cit., p. 113. He, however, does not exaggerate their impor-
tance.
10. Memorie del/'Oratorio, p. 24 (cf. also Doc. I below).
11. Cf. Lemoyne, Memorie, vol. I, 130-13 5. We have been able to
verify the fact that these accounts, for the most part, were taken from
the notebooks of Carlo Viglietti, Don Bosco 's secretary, in which he
had recorded them between 1884-1885 (A.C.S. S.110, Viglietti).
12 . This expression is from a "Good night" talk of 1864, found in
Lemoyne , Memorie, vol. VII, 834 (English ed., p. 494).
13. G . Bosco's letter to the Salesians and students at Lanzo, Jan. 5,
1875, Epistolario, vol. II, 437 .
14. G. Bosco's letter to F . Bodrato, (May, 1877, according to
E. Ceria), Epistolario, vol. III, 172.
15. G. Bosco's letter to A. Fortis, Nov. 29, 1879, Epistolario,
vol. lll , 53 I.
16. G. Bosco 's letter to G.B. Lemoyne, Jan. 29, 1868 , Epistolario,
vol. I, 539.
17. G. Bosco's letter to M. Rua, Jan. 29, 1878, Epistolario, vol. lll,
285. The room referred to had been used by this bishop on the occa-
sion of his recent visit to Italy . Cf. also, among writings of a similar
nature , Bosco 's letter to J. Bonetti, 1874, Ibid., vol. I, 3 27 (also Doc.
19 below) and Bosco's letter to J. Cagliero, Dec. 4, 1875 , ibid., vol. II,
53 l.
18 . G. Bosco 's letter to J. Bonetti, Feb. 9, 1870, Epistolario,
vol. II , 74.
19. All this was said during a " Good night " talk of Jan. 7, 1876,
recorded by E. Ceria, Memorie, vol. XII, 28. It should be noted that
in Turin the winter is very hard.
20. A confession in the middle of a difficult winter: " Our misery
increases terribly: bread is 50 cents per kilo, or about 12,000 francs a
month, and we are two months in arrears; there is half a meter of snow
on the ground and the cold is intense . Half of the boys are wearing
summer clothes. Let us pray ... " (G. Bosco 's letter to F. Oreglia , then
at Rome , Jan. 3, 1868, Epistolario, vol. I, 525 .
21. Cf. G. Bosco's letter to Dr. Losana, May 21, 1878, Epistolario

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vol. Ill, 346, with a report of the editor. Not all of the evaluations
of this type of Don Bosco's work were so unfavorable. There is proof
of this in 1870 in a report by Dr. Serafino Biffi, published at Milan (an
excerpt is found in Epistolario, vol. II, 139.
22. G. Bosco, Savio Dom enico, 6th ed., 1880, pp. 18-19 (English
ed., p. 38).
23. Cf. Memorie biograjich e, items in the lndex under Sanita.
24. According to a conversation recorded by E. Ceria, Memorie,
vol. XII, 343.
25. Cf. in the passages quoted , his dealings with John Bonetti.
26. Turin, 1897, 588 pages.
27. P. Ricaldone, Don Bosco Educatore, Colle Don Bosco, 1952,
vol. II, 107.
28. Cf. also , ch. 6.
29. Cf. E. Ceria, Memorie, vol. XI , 292 (English ed., p. 271 ).
30. For example, Bosco's letter to G. Oreglia, S.J., Aug. 7, 1868,
Epistolario, vol. I , 5 70.
31. R egolamento per le case, Turin , 1877, p. 68.
32. A. Caviglia, Ope re e scritti, Turin, 1929, vol. 1, 12, note.
33 . !bid., p. 23 7ff.
34. E. Ceria , Memorie, vol. Xll, 159. About this academy, cf.
G. Toffanin , Storia dell'Umanesimo, vol. IV: L'Arcadia, 2nd ed.,
Bologna, 1964, a book otherwise rich in details but which does not
mention the "Arcadians" of the nineteenth century; in French, P.
Arrighi, La litterature italienne, 2nd ed ., Paris, 1961, pp. 50-5 2.
35. We are preparing a book on the Salesian Constitutions (cf.
F. Desramaut, Les constitutions salesiennes de 1966. Commentaire
historique, I, Rome , 1969).
36 . Memorie de/I 'Ora torio, pp. 124-1 27.
37. R egulae seu Constitutiones Societatis S. Francisci Salesii,
Turin , 1874 , ch. 1, art. 4.
38. G. Bosco, Vita di S. Paolo, 2nd ed., Turin, 1878, ch. 1, p. 5.
39. Don Bosco usually gave the word work the meaning of manual
labor, which he opposed to study . But as we shall see in his corres-
pondence with Salesian priests, when he encouraged them to "work,"
he meant any kind of productive activity, whether short term or long
term, manual, intellectual , or apostolic. He always distinguished be-
tween work, play and prayer.

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40 . G. Bosco 's letter to G. Fagnano, Nov. 14, 18 77, Epistolario
vol. III , 23 6.
41. J. Folliet, Refiexions critiques sur la civilisation du travail,
in Recherches et deba ts, 1956 , Bk. 14, 164. Among other things, the
author praises this "ancient wisdom ... full of good sense." It is inter-
esting that Alphonsus Liguori, a Neapolitan, was a model for John
Bosco on account of his co nstant activi ty from as early as the period
of John's friendship with Luigi Comollo: "(Comollo) had read in the
life of St. Alphonsus how he had made that great vow of never wasting
any time. Comollo admired St. Alphonsus very much for this and
sought to imitate him as best he could, from the time he entered the
seminary. (G. Bosco, Luigi Como/lo, Turin, 1844, p. 27).
42. Cf. G.B. Lemoyne , Scene morali di famiglia nella vita di Mar -
gherita Bosco, Turin, 1886 , ch . 24. This chapter is dedicated to the
"Proverbs and Sayings" of Don Bosco 's mother.
43. Above (ch. I) we have spoken about the " law of the monas-
teries, " promulgated in this spirit by the government of the Sardinian
State in 1855 .
44. J . Folliet, R efiexions critiques, art. cit., p. 165 .
45. Episto/ario, vol. lll, 585. The most important part of this state-
ment is that referring to the loyalty of the Salesian Society to the
Catholic Church.
46 . G. Bosco 's letter to G. Costa magna , Aug. 9, 1882 , Epistolario,
vol. IV, 160.
47. G. Bosco's letter to M. Rua , (Apr il , 1876 , accordi ng to the
ed itor), Epistolario, vol. lll, 53.
48. G. Bosco 's letter to J . Cagliero , Nov. 16, 1876, Epistolario ,
vol. Ill , 114 .
49 . G. Bosco 's letter to Co untess G. Coris, Oct. 22, 18 78, Episto-
lario. vol. III , 397.
50. G. Bosco's letter to Salesians, Jan. 6, 1884 , Epistolario, vol. IV,
249.
51. G. Bosco , Storia sacra, 3rd ed., Turin , 1863 , "epoca prima ,"
ch . I , Op ere e scritti, vol. I, 131.
52. G. Bosco, Maniera facile, 2nd ed. , Turin, " Moral maxims taken
from the Scriptures," Opere e scritti, vol. I, 8 1. Job's statement was
substantially found in (Bosco), Giova11e provveduto, 2nd ed. , Turin,
1851, " Things to be avoided," art. I, p. 20.
53. "The soldiers were no longer accustomed to fatigue and discom-
forts. This should teach us that idleness is usually accompanied by

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other vices and that only hard work makes men virtuous, courageous
and strong" (Bosco, Storia d'ltalia, 5th ed ., Turin, 1866, p. 57).
54. "These vices (i.e. idleness and dissipation) dishonor men and
make them fall into disrepute with good men " (Ibid., pp. 77-78).
55. Ibid., p. 83.
56 . [b id., p. 380.
57. Ricardi per un giovanetto che desidera passar bene le vacanze,
Turin, 1874, p. 2. This page ap pears to have been written completely
by Don Bosco, acco rding to a letter to M. Rua, (Aug. 1873 ), Epis-
tolario, vol. !I , 29 5.
58. G. Bosco's letter to N.N., Jan. 12, 18 78, Epistolario, vol. Ill,
272. Cf. also Bosco 's letter to T. Remotti, Nov. 11, 1877, Epistolario,
vol. Ill , 235 ; and A vvisi importanti ai giovani intorno ai loro doveri
tf-4, art. 4, found in G . Bosco, Porta teco, Turin, 1878, p. 50.
59. 2 Thess. 3, 10. Quoted in Bosco, Maniera facile, 2nd ed., Turin,
1855 , " Moral maxims ... "(Opere e scritti, vol. I, 81); in the "pro-
jected regulations" for the house attached, " parte seconda," ch. 2, art.
l , published by Lemoyne, Memorie, vol. IV, 748 (English ed., p . 553);
etc.
60. G. Bosco's letter to the first Salesian missionaries, Nov. 11,
1875. Epistolario, vol. II , 517. Add: " If someone enjoys receiving
great rewards, he should not shirk the hard task of competing for
them" (Bosco's letter to Salesians, Jan. 6, 1884, Epistolario, vol. IV ,
250).
61. "Everyone should reflect that man was born to work, and that
those who work hard and with love have peace in their hearts and find
exertions easy to take" (Regolam ento per le case, Turin, 1'877, p . 75).
The author of this article is unknown. The article appeared later in the
body of the text. It is sure, however, that Don Bosco kn ew about it
and approved it.
62. About Don Bosco 's ideas on work, some enlightening informa-
tion is found in E. Ceria, Don Boca con Dio, ed. cit., pp. 262-269.
63. C. Pera, O.P ., I doni dello S pirito Santo nell'anima de/ bea to
Giovanni Bosco, 1930, pp. 291-3 09.
64. At least a tutor in a wealthy family (Memorie dell'Oratorio,
p. 120).
65. Memorie dell 'Oratorio, pp. 27-28, etc. The anecdote about the
two priests who were supposed to take him to the insane asylum be-
cause of his "fixed ideas," and who ran the risk of being committed
themselves is well founded . In fact, it was told by Don Bosco himself

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in his "autobiography " (ibid., p. 164), and E. Ceria also knew the
names of the victims: Vincenzo Ponzati and Luigi Nasi (ibid. , note
81 ).
66. This comment was made in 1853. Cf. E. Ceria Don Bosco
con Dia, ed., cit., p. 104).
67. Memorie dell'Oratorio, p. 38. This scene gives us an idea of how
violent the arguments were which divided the little family.
68. Memorie dell 'Oratorio, pp. 60-61. We should take note of these
rather eloquent Jines: "Sin ce I didn't have a stick or 4 chair handy , I
grabbed a fellow student by the shoulders and I used him as a club to
hit my attackers. Four of them fell to the ground and the others fled
screaming and begging for mercy ... " (p . 61 ).
69. A critical study of Metodo preventivo nell 'educazione della
gioventu should be made to clear up ideas on this point.
70. But he was aware of different opinions as we can gather from
an oral response which was recorded in a diary of Domenico Ruffino
with the date of Jan. 16, 1861: "I studied these opinions very much
(the theories about the efficacy of grace); but my belief is that which
most redounds to the glory of God. What does it matter if I have
a strict opinion or a broad opinion provided I send souls to paradise."
(D . Ruffino, Cronach e, notebook 2, pp . 8-9 , A.C.S., S. 110. Also in
Lemoyne , Memorie, vol. VI, 832 (English ed., p. 489), although
not completely true to the original).
71. Memorie dell'Oratorio, pp . 31 , 60, 81, 113, etc.
72. lbid.,p.159.
73. According to E. Ceria , Memorie, vol. XIV, 114-115. These
words are found in the last part of the biography of Don Bosco, at a
time when his talks were recorded with great care , and so we are
inclined to accept them with great confidence.
74. The greater part of the rough drafts of the Salesian Constitu-
tions between 1859 and 1874 have been preserved in the archives at
Valdocco , and it is easy to consult them.
75. Cf. A. Amadei, Memorie, vol. X, 1018 (English ed. , p. 427).
We see there a maxim which he wrote on a bookmark in his breviary:
"My brothers, carry with you the key to your room and the key to
your tongue" (Saint Peter Damien ; cf. also Doc. 5 below).
76. G. Bosco's letter to G. Cagliero, Nov. 13, 1875, Epistolario
vol. II, 518.
77. G. Bosco 's Jetter to Salesian missionaries, Nov. 11, 1875,
Epistolario, vol. II, 5 17.

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CHRISTIAN PERFECTION
167
78. G. Bosco 's letter to C. Vespignani, Apr. 11 , 1877, Epistolario,
vol. III, 166.
79. E. Ceria, Memorie, vol. XII, 255. This idea was also developed
by G.B. Lemoyne in the diocesan process of canonization; found in
Positio super introductiones causae. "Summarium," pp. 665-666.
80. "In everything which concerns Professor Nuc (sic), "omnia
probate, quod bonum est tenete (test everything, only keep what is
good)" (Bosco's Jetter to M. Rua, Jan . 21, 1879, Epistolario, vol. Ill ,
439).
81. "This is a matter of principle; now in practice, more specifically,
I believe it is good to deal with these matters with the simplicity of
a dove and with the prudence of a serpent" (Bosco's letter to G. Usu-
elli, Nov. 26, 1877, Epistolario, vol. Ill, 243).
82. " In regards to your situation, do not forget the saying: 'Who-
ever finds himself standing well, should not move, and whoever is
doing well should not seek to do better.' Many have been deluded
themselves, and have not followed this maxim. They have sought the
better with the result they have not even achieved the good, according
to the proverb 'the better is the enemy of the good.' I speak completely
from the heart . . . "(Bosco 's letter to L. Guanella, Jul. 27, 1878,
Epistolario, vol. III, 369-3 70). This letter is a very precious document
for its interpretation of a proverb which was very much quoted by Don
Bosco . At times this proverb led others to mistake Don Bosco for a
conservative.
83. Advice of Don Bosco, to G. Bonetti, June 6, 1870 in Ep istolario
vol. II , 96.
84. H.D. Noble, Bonte, in the Dictionnaire de Spiritualite, vol. I,
col. 1861.
85 . Some details are found in E. Ceria, Don Bosco con Dio, ed. cit.,
pp. 76-77, 224-231. His correspondence provides a hundred other ex-
amples.
86. P. Albera, Lettere circolari ai Salesiani, Turin, 1922, p. 289:
Letter of Apr. 20, 1919.
87. Comment of E. Ceria, Memorie, vol. XVIII, 490 .
88. Cf. his emotional reaction to the sights in the jail cells of Turin
(Memorie dell'Oratorio, p. 123).
89. G. Bosco, Luigi Comollo, Turin, 1844, ch . 2, p. 24; and passim.
90. G. Bosco, Rim embra nza storico-funebre dei giovani dell'Ora-
torio di San Francesco di Sales verso al Sacerdote Caffasso Giuseppe,
Turin, 1860, ch. 5, p. 3 2.

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DON BOSCO
91. G. Bosco, II sistema preventivo, I, found in Regolam ento per
le case, Turin, 1877, Introduction, pp . 3-6 .
92. Memorie dell'Oratorio, p. 44.
93. G. Bosco's letter to G. Cagliero, Aug. 6, 1885, Epistolario,
vol. IV, 328.
94. G. Bosco's letter to J. Bonetti, Dec. 30, 1874 , Epistolario,
vol. II, 434 (cf. also Doc. 29 below).
95. The scene between Don Bosco and the young leader of a ju-
venile gang on the station platform at Carmagnola is a classic example
of Don Bosco 's power of winning people over (Bosco, Magon e Michele,
Turin, 1861, pp. 7-11).
96. G. Bosco. Ricardi confidenz iali, Turin, 1886, art.: "On Giving
Orders."
97 . Condensed from I Cor. 13, 4- 7, in Bosco, II sistem a preventivo,
in the R egolamento per le case, op. cit., p. 6.
98. Some notebooks of verses are preserved in the archives of the
Salesian Society.
99. G. Bosco's letter to G. Rinaldi, Nov. 27, 1876, Epistolario
vol. III, 119 .
I 00 . Cf. the episode about Canon Burzio, pastor of the cathedral of
Chieri, who suspected him of practicing black magic (Memorie dell 'Ora-
torio, pp. 72-73).
101. G .B. Lemoyne, Mem orie, vol. I, 428-431 (English ed., pp. 318-
21 ).
102. Ibid., vol. II, 99-102 (English ed., pp . 78-80).
103 . "P.S. Greet Mr. Pelazza, the Marquis Barale, and Mr. Cottino,
the poet, for me" (G. Bosco's letter to G. Dogliani, 1875 , Epistolario,
vol. II, 462).
104 . " So Fr. Bologna has grown taller?" (Bosco's letter to M. Rua ,
Mar. 8, 1875, Epistolario, vol. II, 464).
105 . G. Bosco 's letter to G. Rinaldi , Nov. 27, 1876 , Epistolario,
vol. III, 119.
I 06. Cf. the letter quoted above sent from "Turin, the conservatory
of my Muse " (/bid., p. 119), and also note 34 above on Don Bosco
and the Academy of Arcadia.
107. G. Bosco 's letter to G. Cagliero, Nov. 14, 1876, Epistolario
vol. I II, 112. In the original the comment by Gianduia, a witty story
teller of nineteenth century Turin , was in Piedmontese dialect.

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CHRISTIAN PERFECTION
169
108. Eccl. 3,12. One should notice that Don Bosco gives this message
a moral meaning which is not found in the Biblical context.
109. Cf. also, Doc. 5, below.
110. G . Bosco, Savio Domenico, 6th ed., Turin, 18 80, p. 28 (English
ed., p. 4 8).
111. Memorie dell'Oratorio, p. 52.
11 2. G. Bosco, Porta teco, Turin, 1858 , "General advice of St. Philip
Neri for young people," p. 34.
113. Un mazzolin di fiori ai fanciulli ed alle fanciulle, op. cit., Turin ,
1836, p. 235;quoted by P. Stella, Valori spirituali p. 45.
114. G . Bosco, Luigi Comollo, Turin , 1844 , p. 24.
115 . P. Stella, Valori spirituali, p. 50.
116 . G. Bosco, Porta teco, Turin, 185 8, p. 34.
117. G.B. Lemoyne, Memorie, vol. I, 95 (English ed., p. 72); accor-
ding to a confidence by Don Bosco to Carlo Viglietti, as we have
been able to verify.
118. Cf. Don Bosco con Dio, ed., cit., pp. 88-89.
119 . N. Duino , L 'homme au ch ien gris (col. Marabout junior) Ver-
viers (circa 1956).
120. A. du Boys, Dom Bosco et la Pieuse Societe des Salesiens,
Paris , 1884 , p. 302.
121. Cf. H. Rahner, Eutrapelie, in the Dictionnaire de Spiritualite,
vol. IV , col. I 726- 1729.
122. This is why the following lines written a long time ago by a
French eyewitness seem quite pertinent: "His approach consists in
helping souls attain a perfect balance. It could not be more contrary
to an " illuminism " which weighs and measures everything that is re-
quired in the conduct of one's life ; it could not be more opposed to an
exaggerated asceticism which demands from every individual the high-
est degree of intellectual and moral activity." (A. du Boys, Dom Bosco,
op. cit., pp. 310-311).
123. G. Bosco, Magone Mich ele, Turin, 1861 , p. 16. Cf. also "Be
cheerful, but let your joy be true, like that which comes from a con-
science free of sin." (Bosco's letter to S. Rossetti, Jul. 25, 1860, Episto-
lario, vol. I , 194) .
124 . G. Bo sco, fl giovane provveduto, Turin, 1847, p . 28: Le Sei
domeniche, a. 6; this was repeated in all subsequent editions.
125 . G. Bosco , Savio Domenico, 6th ed., Turin, 1880, p. 83 (English
ed., p. 106).

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170
DON BOSCO
126. E. Ceria, Memorie, vol. XVI, 264.
127 . G. Bosco's letter to J. Bonetti, Feb. 9, 1870, Epistolario,
vol. II, 74.
128 . G . Bosco, fl sistema preventivo, in the R ego lamento per le
case, Turin, 1877, "Introduction," p. 7.
I 29. He himself and Comollo, Dominic and Gavia, Dominic and
Massaglia, without mentioning examples found in history.
130. "You can see, my dear boys, how true it is that worldly honors
do not bring true happinerss. A man cannot be considered happy if he
doesn't practice virtue .. . " Bosco, Storia d'Italia, Turin, 1866, p. 115.
131. G. Bosco 's letter to all those living in the school at Lanzo,
Jan. 3 , 1876 , Epistolario, vol. III, 5.
13 2. G. Bosco, fl Pastorello delle A !pi, Turin, 1864, p. 180.
133. G. Bosco, Patti contemporanei esposti in forma di dialogo,
Turin, 1853 , p. 12. This thought is found again stated more briefly in
Bosco, La Forza della buona educazione, Turin, 1855, p. 48 ; in his
letter to G . Turco, Oct. 23, 1867, Epistolario, vol. I, 507 and in some
advice for an engaged couple, in his letter to A. Piccono, Sept. 4, 1875.
Epistolario, vol. II, 508.
134. G . Bosco, Storia d1talia. 5th ed. , Turin, 1866, p. 107; in an
article on the Roman Emperor Alexander Severus, whose syncretism
was well disposed toward Jews and Christians.
135 . J.J. Gaume, Le ver rongeur des societes modernes, ou le pag-
ganisme dans !'education, Paris, 1851.
136. On this matter, cf. R. Aubert, Le pontificat de Pie IX, op. cit.,
p. 57; J. Leflon, Gaume, Jean-Joseph, in Catholicisme, vol. IV, col.
1783. This heated controversy which pitted especially Louis Veuillot
against Bishop Dupanloup is quite well known.
137 . According to the minutes of the meeting reported by E. Ceria,
Memorie, vol. XI, 29 (English ed. , p. 18).
138. In the case of Michael Magone, cf. Bosco, Magone Michele,
Turin, 1861, p. 84;cf. also Doc. 16, below.
139 . G . Alimonda, Jean Bosco et son siecle, op. cit., p. 22.

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6
His Indispensable Asceticism

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Temperance
We have to recognize and admit the fact that Don Bosco's smiles
and his gentleness not only did not hide his true spirit of asceticism,
but that asceticism itself occupied a place of primary importance in
his teaching. To begin with, two quotations will make the point clear:
"Let us detach our hearts from the pleasures of this earth. Let us raise
our minds to our heavenly home, where we will enjoy truly good
things. There are many enemies who spread out snares before us and
seek to ruin us. We have to fight them courageously , but , as Saint
Paul says, let our shield be a living faith, a working faith which makes
us abandon evil and love virtue." 1 And an even more emphatic quota-
tion: "Whoever wants to save himself has to put the thought of eternity
in his head, God in his heart, and the world under his feet."2
Have those who imagine him to have been very soft and gentle re-
flected on the watchword which he gave to his religious society?
His motto "Work and temp~rance" summoned up a program of com-
bat and of painful privations , that is, a real program of asceticism to
which one could give a true Christian value. It was first of all a program
of privations but above all of "perseverance" in spite of difficulties.
It is good to underscore what a contemporary writer says in this con-
nection: "we consider it a good thing that a Christian impose a fast
upon himself to practice asceticism, but we also consider the fact that
those among us who have experienced hunger in concentration camps,
were able to practice the most Christian form of asceticism by accep-
ting and in a certain way attaching ourselves interiorly to the privations
which are imposed from the outside."3 Don Bosco preached about
voluntary renunciation of pleasures and the acceptance of a way of
life which was always more or less austere .

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DON BOSCO
Let us not soften the "temperance" part of his motto. Temper-
ance means deliberately abstaining from the satisfaction of the senses
involved, for example in looking, eating, drinking, sleeping, touching,
and feeling, and also a certain willingness to undergo all forms of
austerity and penance. As a seminarian , John Bosco would write:
"I will love and practice a retiring life and temperance in eating and
drinking . I will sleep only the number of hours strictly necessary
for my health."4 Almost at the very end of his life, a handwritten
text of a dream which he had in 1881 explained: "About temperance.
If you take away the wood , the fire dies. Make an agreement with
your eyes, with your mouth , with your sleep, so that these enemies
do not take possession of your souls. Intemperance and chastity cannot
live together."s "Jesus Christ recommeuded temperance by teaching
us that if we do not do penance we will be eternally lost. " 6 And
elsewhere: "The fourth secret (of Father Cafasso on how to do much
good) was temperance , which we would more appropriately call severe
penance ."? For him temperance did not only mean moderation
but austerity.
Don Bosco was concerned about not losing the dynamic power
of the Christian life. Those aspiring to holiness necessarily had to
embrace some form of asceticism.
Painful Penances
His sense of moderation could mislead us. While on the one hand
in his recommendations no "painful" penances like severe fasts , hair-
shirts and the discipline appeared - in general he did not put much faith
in them - on the other hand, he respected these penances and to some
degree recommended them.
In the seminary he had imitated Luigi Comollo in everything, ex-
cept in his austerity. Let us recall this admission already referred
to in a previous chapter : "In one thing alone I didn't even try to
imitate him : in his mortification. To see this young man of nine-
teen fasting rigorously during the whole of Lent and on other days
ordered by the Church, fasting every Saturday in honor of the Blessed

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HIS INDISPENSABLE ASCETICISM
175
Virgin, foregoing his breakfast frequently and sometimes having only
bread and water for dinner , bearing up with all forms of insults and
injuries without the slightest show of resentment ; to see him most
exact in fulfilling even the smallest school duties or acts of piety-
these things astonished me ."8 Someone might detect in these lines
a virtuous form of jealousy . It might be true . But notice the remarks
which he made to Dominic Savio, to Michael Magone , and to Michael
Rua , who were looking for physical penances in order to sanctify
themselves.9 And do not forget the Liguorian tradition which was
little inclined toward this form of mortification , in favor of other
forms which will be mentioned later. 10 Ordinary Christians usually
consider penance to be reserved for the saints whose souls have al-
ready been tried , and would consider it presumptuous to classify
themselves with them . Not without a touch of humor did Father
Joseph Cafasso say that to accept self-imposed mortifications you
had to have "souls bigger than ours." He advised an audienc~ of priests
to practice " giving up small things: a word , a look , some little ob-
ject, some little satisfaction. True, I could defend myself, excuse
myself, amuse myself, follow any whim, but I would say : Let this
be a proof that I love God ." 11 And this holy man was not at all easy
with himself.12
We must be no less , however. Good sense will decide . Don Bosco
did not remove from his asceticism that deliberate abstaining from
the joys of life . It is true , he forbade his boys to perform rigorous
mortifications "because they were not compatible with their age."1 3
The chapter which he wrote about the "self-imposed bodily penances"
of Dominic Savio opened with the statement that "his age, his weak
health , the innocence of his life would certainly have dispensed him
from every sort of penance" 14 If we are to interpret this statement
logically , we should conclude than an adult in good health should
mortify his body. His balanced teaching on self-imposed penances
did not eliminate from the Christian life all asceticism , and not even
the austere penances which a rigorous view of religion had made ex-
cessive use of, it seemed to him , in the preceding generations. In fact ,
asceticism appeared to him to be intimately linked to the teachings
lived by Christ.

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DON BOSCO
The Motives for Asceticism
His asceticism was rational, as can easily be demonstrated from
a study of his words and writings. If it is true that the spiritual man
is not bound to have clear ideas and, even less, to explain the motives
which determine his actions, yet his decisions-even if not very or-
derly - can be very enlightening.
Whoever reads Don Bosco's works will not find many human expla-
nations for his austerity. Human asceticism exists. Saint Paul himself
alluded to the fact, that for a perishable crown, the athlete imposes
a severe training program on himself.1 5 Don Bosco, on the other
hand , appears to have had little interest in the natural benefits of
practical asceticism. Every now and then , as a consequence of an
anthropology which was vaguely platonic , one of his expressions
might suggest that "the body is the oppressor of the soul." The body
resembles a skittish horse that has to be tamed by mortification. .. 16
The motives which he did mention often, however, were of another
kind : to prevent sin or expiate for it , to lead us on the road to contem-
plation and above all to imitate Christ crucified.
After the fall of Adam, there remained in man a strong inclination to
sin. When man disobeys God, he can no longer control himself without
some hard struggles.17 Bodily mortification, which brings our body un-
der the control of the spirit, helps us overcome temptations which could
take us far from God . Dominic Savio " knew that it would be difficult
for a boy to preserve his innocence without penance ," 18 and he was
praised for this by Don Bosco. (Actually , going by the spirit rather than
the letter of the text , we should say that this conviction was first of all
that of the author (Don Bosco), who attributes it to Dominic Savio,
and not without good reason). Mortification prevents sins. Don Bosco
believed Saint John's declaration : "All that is in the world is the concu-
piscence of the flesh (pleasures of the senses), the concupiscence of
the eyes (riches), and the pride of life (vainglory). 19 It was not the
spirit of Jansenism which inspired these hard statements about the
"world," expressions which have by now become familiar to us : " The
world is full of dangers ... Saint Anthony saw the world covered with
snares ." 20 His religious sense warned him about the universal influence
of Satan over what the Gospel calls his kingdom . He could see clearly

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HIS INDISPENSABLE ASCETICISM
177
the "ambiguity" of a world always turned to God and always against
God. He was convinced that a certain amount of yielding was the
effect of either light-mindedness or of naivete. The kingdom of dark-
ness has the same extension as the kingdom of the light. The Christian
who lives within the kingdom has to make a choice: the unavoidable
presence of the cockle obliges him to struggle in order not to be de-
stroyed by it and , so to speak, to try to " free himself' from evil."
We are not sure , but as far as we know, Don Bosco usually did not
suggest that asceticism be practiced to expiate for the sins of others.
Rather we notice that he would love to tell stories about saints, who
were models from the beginning to the end of their lives .21 Besides, his
teaching about Divine Providence portrayed a God who punished evil
people on this earth. Through this type of reasoning, he could safeguard
his belief in the expiatory value of suffering. Moreover, his trust in the
divine mercy , incarnated in the Church , prevented him from insisting
on the traditional expiatory purpose of penance. The Sacrament of
Penance sufficed : after confession the penitent leaves with his soul
light, definitely pardoned by God .
Don Bosco was not very outspoken, either, about the connection
between mortification and contemplation. In one of his writings he
says that detachment from material things is a very good means of
fixing one 's sights on God and of praying without distractions.22
But these explanations are not very frequent.
To tell the truth , Don Bosco gives only one motive for the spiritual
man's growth in asceticism : to become one with Christ. It is necessary
"to suffer with Christ." The crucifixion of Christ was the fundamental
motive for Don Bosco's asceticism. The Christian accompanies the suffer-
ing Christ throughout his whole life. "The first step which those who
want to follow God have to take is to renounce themselves and carry
their cross" after him.23 " Up to which point?" Don Bosco asked him-
self in a sermon outline. He replied: "Even unto death , with the warn-
ing that 'he who does not want to suffer with Christ , cannot rejoice
with Christ.' "24
We do not believe that we should attribute too readily a mystical
meaning to this "suffering with Christ ," which Don Bosco preached with
so much zeal. "To suffer with Christ" is first of all to imitate Him in His
sufferings. For this reason alone Dominic Savio would lie in bed numb

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DON BOSCO
from the cold in the middle of winter .2s It was a way of proving his love
by means of enduring pain . In his description of the last illness of Luigi
Comollo - let us not forget Luigi was being presented as a model for all
young Christians- Don Bosco made this observation: " When he was de-
lirious and weighed down by the pain of his illness, if one would ask
him , 'Comollo, for whom are you suffering?' he would suddenly seem to
recover and with a look of utter happiness, as if the words had taken a-
way his illness, would reply: 'For Jesus crucified . . .' " 26 If we interpret
his thought well, Don Bosco believed that Comollo's love for God ,
shown by his joy in thinking about him and perhaps in consoling him
(the asceticism of reparation) reached its climax in suffering "with
Christ," that is,in suffering "like Christ suffered ." In the end, the asceti-
cism of suffering opened the gates to eternal glory. Suffering with Christ
meant to prepare oneself for eternal bliss. From the time of the publica-
tion of the little book on the Six Sundays in Honor of Saint A loysius
Gonzaga (1846) and of the manual of piety in which the Six Sundays
Devotion was included (1847) , Don Bosco would often repeat this maxim
in his works: "He who wants to rejoice with Christ, must suffer with
Christ."27 Don Bosco found no other expression better suited to show
that asceticism is essential for man from his youth. "To one who tells
you that it is not good to treat your body so rigorously ," he said, "an-
swer this: The one who on earth refuses to suffer with Jesus Christ will
be unable to rejoice with Jesus Christ in heaven."28
In J867, in one of relatively few letters addressed to all the Salesians,
he ~xplained this maxim: "But up to what point do we follow (Christ)?
Up to the point of death , and, eventually even to a death on a cross. This
is what someone in our society does when he spends his energies in the
sacred ministry, in teaching or in other priestly ministries, even until
death , even a violent death in prison, in exile , by the sword, by water , or
by fire , so that after having suffered with Jesus Christ upon earth, he
might go to rejoice with him in heaven. This , it seems to me, is the
meaning of those words which Saint Paul addressed to all Christians: ' He
who wants to rejoice with Christ , must suffer with Christ.' " 29 These
words echo a familiar teaching of his , and we read these same words a-
gain in his letter of 1874 to vocational students in the house of Turin ,3°
in his first conference to the Salesian novices in 1875 31 and in a circu -
lar Jetter which he addressed in 1884 to all the members of his society .32

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179
In the cross of Christ he found the sufficient motive for Christian
asceticism, be it an asceticism of renunciation or of acceptance.
An Asceticism of Denial
In spite of appearances, he also renounced "the world ." Certainly
this apostle of the modern city remained very much in the "world"
which he at times inveighed against. His "Oratories" were (or_were
about to be) established in the suburbs of industrial cities: Turin ,
London, Liege, Buenos Aires . . . .
When the Italian State, which came into being after the Risorgi-
mento, tried to challenge the influence of the Church and professed
itself to be anticlerical, Don Bosco did not take refuge in a theoretical
desert, but pursued a clear course among the hostile policemen and
ministers of a thoroughly secular government. He was always ready
to submit to its demands. To the extent that the law of God imposed
the state on him, his loyalty to Caesar seems to have been always
faultless. Perhaps he experienced a crisis around 1860 when he was
torn between his loyalties to Pius IX and to the Piedmontese govern-
ment. At any rate, it was not in any way a violent crisis, and around
1875 it was all resolved. In a solemn tone which was not usual for
him , he stated on the occasion of the General Chapter of 1877: "Our
purpose is to make known that we can give to Caesar what is Caesar's,
without compromising anyone. And this takes nothing away from our
giving to God what is God's . In our times it is said that this is a prob-
lem , and I will add, it is the greatest of problems , but one which was
already solved by our Divine Savior Jesus Christ." The difficulties
involved in such a submission to the state did not make him yield
ground: "There is no one who does not see the evil conditions through
which the Church has to pass these days . I believe that from the time
of Saint Peter until the present there have not been such difficult times.
They have refined their methods and they have limitless means. Not
even the persecutions of Julian the Apostate were so hypocritical and
harmful. And what shall we do? We shall try to watch out for the
legalities in everything. If they impose taxes on us , we will pay them;

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DON BOSCO
if community property is no longer allowed , we will make it individual ;
if they require examinations, we will take them ; if they require certi-
ficates and diplomas , we will do everything possible to obtain them"33
He followed the exact opposite road that a hermit would : originally
from a little hamlet lost in the countryside , he worked among the
people of the densely populated capital. In 1848 the people rose up
against the enemies of liberty; in 1854 they were decimated by a
horrifying cholera epidemic; and in 1859 they acclaimed the French
soldiers of Napoleon Ill , an ally of their king against the Austrians.
Don Bosco lived among the people .
Flight From the "World"
Don Bosco still surprises his readers, some of whom are inclined
to simplify everything. For instance, he recommended with insis-
tence a flight from the "world," in which he, nonetheless , was im-
mersed . He formulated some arguments in support of this flight.
According to him, the "avoidance of idleness" was nothing more
than the negative aspect of his "love for work" even if the negative
expression t;vidently implied an element of rejection , whether of
the deceits of Satan or of morbid thoughts which are the result of
an idle mind.34 Elsewhere this term quite clearly implied a break
with the "world." It could be the avoiding of company which is dan-
gerous to faith and morals- a practice which he followed , even in
the major seminary at Chieri35 - it could be the avoiding of danger-
ous occasions,36 of particular friendship ,37 or of bad books , against
which he raised the bulwark of the Letture Cattoliche. 38 To sum
up , " avoiding idleness" meant the " flight from the 'world' and all
its principles."39 With this refusal to connive in any way with an
attractive but sinful and deceitful "world ," Don Bosco practiced
and made others practice a "retiring sort of life ," in accordance with
the resolution he had made at his clerical investiture . He praised Francis
Besucco , a young shepherd fro m an Alpine village , for saying these
words every morning when he got up: "Leave this world which de-
ceives you."40 And Francis would keep himself free from its snares

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with a series of ascetical acts calculated not to allow him to be satis-
fied only with good intentions.
This ascetical flight is indispensable for anyone who wants to serve
God , because evil is everywhere and first of all within oneself.41 The
lesson of Christ being tempted in the desert is valid for all: "If some-
one should want to give us the whole world to induce us to adore
Satan , that is to say , to commit even only one sin, let us reject with
horror any offer of the kind . We should rather lose everything than
commit sin."42
Nonetheless, with the exception of these evil "occasions," Don
Bosco did not impose on his followers any restrictions in their social
life. He recommended a few moments of silence during the day , and
a few prayers in the quiet of one's room. Moments of peace were
brief in their full lives : a very short morning prayer, a day of recol-
lection every month,43 and about six days of retreat every year accord-
ing to a common practice among religious with vows and their lay
helpers.44 Don Bosco adopted a middle course in the question of
vacation periods for his boys. Quite aware of the harm done by the
" infernal falcon " (Satan)45 during these periods, he preferred to
keep his students with him . The view that a " Christian institution"
should be a shelter against the world , which irritates contemporary
Catholics who are enthusiastic about their sense of mission and of
their freedom , was defended o~ly by Dominic Savio in the biography
written by Don Bosco . Don Bosco disregarded it and sent his boys
home for a limited vacation period .46 However, we are well aware
that when he spoke of vacations for his religious, he clearly followed
in the footsteps of the spiritual writers of the Counter Reformation
and of many of the writers who had preceded them. In 1868, in a letter
to a director, he proposed this "strenna" (yearly motto) to him: "For
the good of the society: let us cut down on traveling, and as far as
possible , no one should go home. Father Rodriguez, S.J. , has very
surprising things to say about this matter."47 The need to limit their
visits home , which up to this point had not been considered inappro-
priate for the Salesians who lived near their home town, but which
would become burdensome for a society which was extending itself
to distant places, does not in itself suffice as a reason for Don Bosco's
insistence. He took literally the evangelical counsel about detach-

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DON BOSCO
ment from one's family, which he summed up in these words: "If
anyone comes to me and does not hate his father and mother , etc.,
he cannot be my disciple . A man's enemies are those of his own house-
hold."48 And to support his point, he would choose paradoxical
sayings from the Bible. Let us read some of his reflections: "He who
says to his father and mother: 'I don't know you' and to his brothers:
'I must ignore you' will be true to your word and will keep your
covenant."49 Numerous passages from his conferences about relatives
and visits home repeat the same ideas : visits to one's family weaken
Christian life, and to a greater degree the religious life of a conse-
crated person. A religious (and at times he said this about priests
too) has changed families. The family of a religious is like the fam-
ily of Christ, made up of those " who do the will of my heavenly
Father."so It is not necessary to add, here as always , that with his
usual sharp sense of adaptability even after he had enunciated these
principles, Don Bosco did not fail to allow one or another of his reli-
gious to go home for brief periods of rest. s1
The fact is that while he rejected sin he allowed himself to be
guided once again by his motto: "It is necessary to suffer with Christ."
The bent of his thinking was ascetical. Following an ancient Christian
tradition, he wanted Christians to consider themselves wayfarers and
that especially those in certain vocations should consider themselves
strangers in their own country, truly pilgrims in the service of Christ
and of his kingdom.s2
Detachment from Worldly Goods
The Son of Man did not have a stone whereon to lay his head. In
another age and with another mission , we could have imagined Don
Bosco being as demanding as Saint Francis of Assisi about the re-
nunciation of earthly goods. For some time he had thought of follow-
ing Saint Francis' example. In reality , however , it seems to us that
his spirituality was evidently different on this point from that of the
poor man of medieval Umbria.
Don Bosco never cursed "money as detestable." "Whatever we

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have in the world is a precious gift given to us by God." 53 "When
God gives temporal wealth to a man, he gives him a grace."s4 Through-
out his whole life , Don Bosco was always short of money, always
begging, always collecting huge sums of money , and thanks to this ,
always expanding his operations . God himself, who intervened in
his work did not need money, this resource "which his Divine Pro-
vidence has put in our hands."ss Don Bosco valued those things
which money allows us to acquire. As the founder of the Salesian
technical schools, he followed closely the inventions made during his
century. On the occasion of the industrial exposition of 1884 in Turin,
the paper mill machine intended for his house at Mathi created a
sensation .56 Some people said that at that time he had the best eccle-
siastical library and the most modern printing press in the city .57
Just the same, he repeated the curses of Saint Luke against the
rich, and he taught that the goods of this earth are dangerous fo r
those who withhold them. Don Bosco had a keen sense of the relative
emptiness of the temporal, in which one enjoys transitory goods, in
contrast with the fullness of an eternity in which God alone would
suffice. With this view he interpreted the mind of the Italian people
of his age who did not accept the optimistic prophe cies of the middle
class which came to power in the second half of the nineteenth cen-
tury . The rich man who takes delight in his wealth in contempt of
God and of his fellow men, who does not begin to practice during
this life the inevitable detachment which will take place at the moment
of death, and who lets his charity dry up on account of his greed for
money, appeared to him to be harmful and ridiculous.ss He would
very readily accept Father Joseph Cafasso's very pertinent statement:
Do not hope to get anything from earthly goods. Be always ready
to do without them .59 The salvation of one's soul is the only thing
that is truly necessary for a Christian. All the rest of the things on
ths earth have to be viewed in this light . Let us be logical: "If we
ourselves wish to detach our hearts from the goods of this world
and love the things of God, we should begin by despising those earthly
things which are an impediment to our salvation and esteem only
those things which help guide us to a blessed eternity, saying with
Saint Aloysius: 'That which is not eternal is nothing.' "60 Don Bosco
took this teaching from the Gospel: "He (Jesus) inculcated the pro-

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DON BOSCO
per use of riches by saying that only one thing was necessary, and that
it profits a man nothing to gain the whole world if he then loses his
own soul."61 In using earthly goods, Christians fix their sights on
their final destiny which teaches them about the necessity of detach-
ment and about the usefulness of poverty.
The Poor According to Don Bosco
Whatever his "age and condition," the disciple of Christ should
be interiorly detached. If he has possessions, he gives away what is
superfluous to those in need around him. Whether he is a layman,
a religious or a priest, he should commit himself to live an evidently
austere life if possible.
Don Bosco preached detachment to all, even to his boys who surely
could not have possessed anything of worth. He used to ask them to
be "detached from food and drink which are occasions of gluttony.
Detachment might refer to nothing more than an item of clothing,
to a bunch of rags, with which you might allow yourself to wish to
cut a good figure or to appear as clever and ambitious as some young
dandies." 62
He counseled detachment from things through the vow of poverty.
The Salesian Constitutions allow the lawful ownership of personal
property by the religious : "The observance of the vow of poverty in
our Congregation consists essentially in the detachment from all earthly
goods .. ."63 This annotation which is found in the oldest editions
of the Constitutions gives meaning and spirit to the juridical explana-
tions in which it is later submerged.64
Christian morality led Don Bosco to consider the usefulness of
earthly goods at least in terms of their social benefit, if not altogether
in their community dimensions. All the goods of this earth are just as
much for the poor as they are for the rich. The rich can keep for
themselves only what is necessary. The "rest" to which he strictly
applied the term of superfluous, has to be distributed. In those days
when personal property, defined as "the right to use or to abuse things,"
appeared to be immune from attack, such ideas clashed with current

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opinions. In July of 1882, Bolletino Salesiano (Salesian Bulletin) had
to publish a "Reply to a Courteous Objection about the Obligation and
the Extent of Almsgiving." 65 The preceding year in very bad French,
but in very clear terms that left no room for doubt, Don Bosco ex-
plained his ideas on the subject to the "Cooperators" of Marseilles:
"You ask me, 'What do you mean by superfluous?' Listen to me, my
worthy Cooperators. All temporal goods, all riches, have been given
to us by God. And in giving us these things, he gives us the liberty
to keep whatever is necessary. Nothing more. God, who is master
not only of us, but of our property and of all our money, demands
a strict account of the things that are necessary if we do not give
them away according to his commandment ... You might say: 'ls
it obligatory to give away everything that is superfluous?' I do not
want to give any other answer than that which the Divine Savior
gave when he commands us: Give away what is superfluous. He did
not set limits and I do not dare change his teaching." 66 His religious
heard from him similar lessons: "Everything that is beyond food and
clothing is superfluous for us and is contrary to religious poverty ."67
Don Bosco did not allow exceptions to this whether they were small
or big, personal or by the community. He wrote to his followers in
America: " I ask all of you to avoid the construction or the acquisition
of buildings which are not strictly necessary for our use. You should
never own things for resale, neither fields or land or houses to make
a profit from. " 68 As with the belongings of lay people, what is
superfluous to religious has to be distributed to the poor or given to
those who can use it.
If they have a true Christian spirit and a desire to be perfect, both
lay people and religious use the same necessary things with simpli-
city, if not with austerity. Those who are truly poor according to
the spirit of Christ , lead a simple life , compatible with their own
social condition. Everyone, Don Bosco must have thought , could
practice the way of life which he recommended to his Salesian Co-
operators. "Modesty in dress , frugality in eating, and simplicity in
furnishings. " 69 He knew that in itself this minimum would perhaps
become a cross in places where people were generally well off. The
advice which he gave to his religious, to whom he would forbid all
"wordly comforts," that is, all the various means of making life com-

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DON BOSCO
fortable, was, on the other hand, more severe. Some decrees of the
general chapters convoked during his life time and under his con-
trol even give an impression of stinginess. Even given the difficul-
ties resulting from a treasury which was usually out of funds, these
measures had to be explained by the will of the founder of the Sa-
lesians to simplify the style of his religious. Food, clothing, trips , books,
buildings, and everything within these buildings had to give the im-
pression of limited resources rather than of abundant. 70 Don Bosco
set the example. La Verende speaks about Don Bosco's cassock and
big shoes, really "infantry boots," of which many who lived close
to him preserved an indelible memory. 71 At times his shoelaces were
only pieces of string dyed with ink.
His mother, one of "the poor of Yahweh" in the New Covenant,
had impressed upon him her liking for an austere life which he iden-
tified with her Christian faith . The remarks which she made to her
son when he decided to follow his vocation are well known: "Do
not worry about me. I expect nothing from you. Remember this
well: I was born poor , I have lived in poverty, and I wish to die poor.
Moreover I warn you: if you become a secular priest and by misfor-
tune become rich, I will not go to visit you ever"72 The spirit of
poverty was, then, deep-seated in her son. "It is necessary to have
poverty in your heart and to practice it" she would love to tell Don
Bosco.73 Without complexes , he lived this effective renunciation
of t4e goods of the earth, under the influence of a capitalistic bou1-
geoisie and in an age of the nouveaux riches.
His mental equilibrium was noteworthy. He valued material things,
and he allowed their possession even by those who practice the evan-
gelical vows. God's creatures are always lovable. He, however, wished
that all Christians should practice a continual interior detachment,
so that their superfluous goods could be placed at the disposition
of others and so that their use of necessary goods should be governed
by an authentic austerity.

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Purity
The follower of Don Bosco was to control with even greater aus-
terity the use of his sexuality . ln fact , Don Bosco, like most Catholics
of the time , had the greatest concern for purity, a virtue which only a
vigorous asceticism could preserve or restore .
If we wish to understand Don Bosco , it is necessary that we walk in
his world . A passage from one of his sermons of 1858 , just as it ·has
come down to us , reflects very well his thinking on this virtue. "The
theologians say that by purity we should understand a hatred, an
abhorring of anything which is against the sixth commandment, so that
any person, in his own state of life , can preserve the virtue of purity ."74
At this time (that is the end of the nineteenth century) purity of heart
and of body was not merely one of the Christian virtues . It was the
virtue,7s and Don Bosco fully accepted it as such. He did not limit
himself to consider it only a virtue or even a "great virtue ." According
to him , no adjective could do justice to the "beautiful , sublime virtue
the queen of virtues, the holy virtue of purity ." 76 Chastity or purity
is more than a human virtue: it is an angelic virtue and , in accordance
with the Gospel of Matthew, those who live it become like the angels.77
Those who promoted devotion to Saint Aloysius, whose influence on
Don Bosco is becoming more and more evident , had insisted on the
resemblance between an angel and a chaste man. 78 In the booklet
entitled ''Mada facile di imparare la staria sacra" (An easy way of
learning Bible History) , Don Bosco recalled the only reference to
chastity , He (Christ) counseled us to imitate here on earth the purity
of the Angels who are in heaven ." 79 Since the angels are pure spirits ,
the integration of sexual values in the Christian life posed a problem
whose solution was evidently most difficult. We should not blame
Don Bosco for not having even referred to this problem.
The admirable virtue of purity is also a fundamental virtue , without
which the edifice of perfection soon falls into ruin. "I don't know
if I am giving a false principle- Don Bosco remarked one day-but I
hold that whoever possesses it is sure of possessing all the other virtues ,
and whoever does not , might possibly possess other virtues but they
all remain weak and very soon will disappear. "80 Sanctity and purity
in his teaching came to the point of being interchangeable . And, sup-

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DON BOSCO
ported by this maxim "This is the will of God, your sanctification,"
he explained that the sanctity mentioned here consisted in "showing
oneself to be pure and chaste as was Jesus Christ."BI In line with the
confusion proper of the time ,s2 he looked for a perfect purity com-
parable to the candor and innocence of a baby.
Finally, he incessantly praised the marvels of a pure heart : "Those
who have the good fortune of speaking with souls who have preserved
this precious treasure, discover a tranquility, a peace of heart , a happi-
ness which is above all the good things of the earth. You will find them
patient in suffering, charitable toward their neighbor , calm in accepting
insults, resigned in their illnesses, attentive to their duties, fervent in
their prayers , and anxious to hear the Word of God. You discover in
their hearts a living faith , a firm hope and a burning love ."83 Truly ,
"all good things came to me together with her."84 In the virtue of
chastity, he could discern many rich blessings which were in accord
with his spirit . He made this virtue characteristic of his followers . "That
which should distinguish our society from others- he would repeat
clearly- is chastity , just as poverty distinguishes the sons of Saint
Francis of Assisi and obedience the sons of Saint Ignatius."85
Sexual Asceticism
Perhaps now we can understand how Father Caviglia could have had
him say , without too much exaggeration : "Let us leave theology aside,
moral, mystical, and ascetical theology . Everything boils down to this :
to preserve ourselves pure and holy in God's sight."86 Don Bosco
could not do less than to insist on the means of preserving and restoring
purity. Rightly understood, along with the "positive" means such as a
healthy and happy atmosphere , prayer, devotion to Mary , and the
sacramental life , he gave a lot of attention to the means which he de-
fined as " negative ," and which were exercises of asceticism in reference
to sex .B7
The separation of the sexes was considered essentia-1 for the "pro-
tection" of chastity. Don Bosco's attitude here consisted of being re-
served, a reservation sometimes dubbed "savage" by some commen-
tators who perhaps did not see the whole picture . Among the book-

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marks in hi.5 breviary , the only maxim which refers to chastity is a
warning about temptation to the opposite vice: "Keep away from her ,
approach not the door of her house."ss In plain terms , it is necessary
to flee. We find here again an ascetical principle which we have already
encountered. "All the negative means can be summed up in the rule
of Saint Augustine which says: 'Take to flight if you wish to speak of
victory _'89 In order to combat other vices , it is necessary to face them
head on; but for this vice, only the cowards conquer it," said Saint
Philip , "that is , those who flee. "90 The spirituality of Don Bosco had
incorporated very well a recommendation which had by now become
classical : "If you wish to overcome the temptations of the flesh and its
passions, do not even dream of engaging them in combat, but rather
flee. This is the only means which remains for you to succeed. Whoever
has taken to flight most quickly and gone the farthest, will be the most
sure of victory ."91
Flight is a form of asceticism. Another form is the systematic
mortification of the senses in order to master one's sexual life, and a
true and personal sense of reserve . Don Bosco asked a chaste person
to control his looks , his hearing, and his bearing. He was especially
concerned about his eyes, these indiscreet "windows" of the soul which
his manual of devotions for boys spoke about.92 His books proposed as
a model Saint Aloysius Gonzaga, who did not even raise his eyes to
look at the queen of Spain , and also Luigi Comollo, who was forced to
admit before his jeering companions that he could only judge the height
of his female cousins when they came to visit him at the seminary by
the length of their shadows. Aside from this, he was not able to say
anything about their external appearances. He also proposed Dominic
Savio as a model. Dominic stubbornly refused to linger along the streets
of Turin, and he had "strong headaches" on account of guarding his
eyes, which he was saving to contemplate Mary in heaven .93 Don
Bosco's religious heard the same ascetical advice about their guard
over their senses, which also included the control of their affections
and of the gestures which showed them .94 They were furthermore
supposed to exclude from their vocabulary all terms such as impurity
and inchastity , which could arouse their own imagination or that of
their hearers or readers. "Nee nominetur in vobis (Let these things not
even be mentioned among you.)!"95 Don Bosco kept a close guard

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DON BOSCO
over himself, especially when he dealt with youngsters.96 He was
careful about any lack of control, whether great or small, which would
threaten the temple of purity, so bright and shiny that even one breath
can tarnish it.
Principles such as these , if applied without proper discernment ,
could evidently run the risk of forming a community of very ornery or
very timid persons. Fortunately, Don Bosco's spiritual doctrine did not
remove his followers from reality. His asceticism was at the service of
virtue and of the virtuous man , and not vice versa. As far as Don Bosco
himself is concerned perhaps after a difficult period , and certainly after
the age of forty, he was cordiality personified with all, both men and
women. His correspondence with some ladies with whom he cultivated
a special relationship (Carlotta Callori, Gerolama Uguccioni, Gabriella
Corsi) is characterized by a charming relaxed spirit.97 This correspon-
dence reveals a situation in which he felt at ease . It is quite useful to
consider this fact , because in the generations after Don Bosco people
were tempted , as always happens , to make general statements , which a
certain amount of balance , wisdom , and a dose of charity inspired by
Saint Francis de Sales would have tempered in daily practice. During
Don Bosco's lifetime , for instance, these nuances escaped his friend
Count Cays, who later became a Salesian. In 1882, during his last
illness at Valdocco , he would not allow his sister-in-law to stay up and
keep watch at his bedside during the night. The old man was repri-
manded by a Salesian who was known for his austerity: "The Oratory
is not a monastery," Father Rua told him, "but a hostel, where mothers
and sisters have assisted sick students and other persons before." This
was certainly permitted to him. Count Cays yielded.98
Don Bosco would not become entangled in his own principles.
The severe reserve which he commanded and practiced did not make
him fall into prudery.
An Asceticism ofAcceptance
Among the principles mentioned above, the contemporary reader
discovers , perhaps not without some surprise, the ascetical principle :
"to fulfill one's own duties ." This expression appears unusual on the

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lips of a man who was closer to being a prophet than a "man with a
sense of duty" and who seemed to know no other law than that of the
imitation of Christ. In reality , Don Bosco had a great concern for
"duty" whether he discerned it as an agent of God's will or whether
he made of it an exercise of asceticism. The most beautiful asceticism
is imposed by daily life which God makes us assume as a "duty ."99
The formula comes up insistently in Don Bosco's writings . In his
Porta teco (Your Spiritual Guidebook) of 1858 he stated: " Everyone
is obliged to fulfill the duties of his state in life." 100 The following
year the first edition of the biography of Dominic Savio was published .
In it Dominic stated to his companions: "My best entertainment is
doing my duties : and if you are true friends of mine, you should advise
me about doing them well and about never neglecting them. " 101 One'
day he asked his director (Don Bosco) how he could celebrate the
month of Mary in a holy way. He received this first assignment: "You
will celebrate it by doing your duties well."102 Two years later, in the
life of Michael Magone, Don Bosco praised the triumph of duty over
daydreaming. Michael Magone (a livewire) told a friend whom he was
helping: "Flee from idleness, be cheerful as you want, as long as you
do not neglect your duties." 103 And speaking of Magone , "as soon
as the signal was given for study, for school , for rest, for meals, for
church, he would interrupt everything and run to do his duties."104
Don Bosco, who dedicated an entire chapter to the "punctuality" of
a young man in doing his "duties," 10s found this solicitude marvelous .
In 1878 one of his "strennas" (spiritual yearly mottoes) , quite exacting
in spite of its pleasant form, recommended to all the residents of
Valdocco "an exact fulfillment of the duties of their own state, be-
ginning with Father Rua and including Giulio ," that is to all from the
prefect (Vice Rector) to the street sweeper.106 Many Salesians edu-
cated at his school would later be praised for their "extraordinary
devotion to duty"107 or for their "extraordinary punctuality in every-
thing that concerned their duty."10s Some repetitions are useful.
One's duties are dictated by the will of authority and by the ups and
downs of human existence which manifest God's will.
As a representative of God, the head of the civil society or of the
Church community must be ready to render to God an account of
the acts of their subordinates. Parents represent God to their children,

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DON BOSCO
civil rulers to those under their jurisdiction, and religious superiors to
those under them , and so on. 109 "All power comes from God." Don
Bosco would stretch Saint Paul's principle. 110 "The true Christian
obeys his parents , his masters , his superiors because he sees in them
God himself, whose place they take ."11 1 One of the writings which he
signed drew an extreme conclusion from this principle : "Be obedient
to your superiors and be submissive to their orders, since not the in-
feriors but the superiors have to watch as if they had to render to God
an account of the things which regard the good of your souls ." 112
For him , the "obedience given (by a young Christian) to his superiors
is given to Jesus Christ ... "113
Ordinary events can also be instruments of Divine Providence and
God's way of speaking to us . We read the following in a conversation
of Don Bosco dated Sept. 13, 1862 : "The easiest way for us to become
saints is to recognize the will of God in everything that our Superiors
command and in everything which happens in our life . Sometimes we
will feel weighed down by some calamity or by some distress of body
or spirit. We should not lose heart , but rather console ourselves with
the sweet thought that everything is ordered by our loving heavenly
Father and is for our good . .. " 114 He himself lived by this deep
conviction when he had some heavy cares, such as those involved in the
building of the great Church of Mary Help of Christians. "Try to ima-
gine how many expenses , how many worries , how many tasks fell on
the shoulders of Don Bosco at that time . Don't think for any reason
that I was discouraged : I was tired , nothing more. The Lord gave me
things, changed them, took them away whenever he pleased . Blessed
forever be his holy name!" m
The fulfillment of one 's duties , the virtue of obedience and of
submitting oneself to the demands of life were for Don Bosco ascetical
and purifying virtues. We know this through what he said to Dominic
Savio who was afflicting himself with all sorts of self-imposed penances :
"The penance which the Lord wills from you is obedience. Obey and
it is enough for you."116 He praised Michael Magone because in honor
of Mary "he would readily pardon any insult and would endure cold ,
heat, displeasures , fatigue , and thirst .. _11 7 Don Bosco did not recom-
mend to the directors of the houses any austere practices but the
following : "Your mortification should be your diligence in doing your

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duties and in putting up with the annoyances of others ."118 And he
wrote- in a very Salesian way- to some French correspondents of his :
"As regard bodily penances , these are not good for you . For persons
who are well-advanced in age , it is enough that they put up with the
pains of old age for the love of God. For persons of weak health, it is
enough for them to bear their discomfort patiently for the love of God
and follow the advice of their doctors or of their relatives in a spirit of
obedience. Enjoying well prepared food out of obedience is more
pleasing to God than fasting against obedience . . . Submit to the holy
will of the most loving God in everything." 119
A Humble and Jo yful Submission
He practiced the daily asceticism of meeting life's demands ac-
cording to one's state , and he recommended it to working people and
to all Christians . Needless to say , his activities did not leave room for
leisure. Born into a family of farmers , he was used to uncomfortable
straw mattresses , very early risings , very plain food and fatiguing work.
He did not offer a comfortable house and an easy life to his boys and
Salesians, most of whom came from the same background as his, es-
pecially if they wanted to make their religious vows . Everyone lived a
simple life and worked within the limits of his strength. They were
truly very poor and did not even have the freedom to choose their own
penances . Sufferings of every kind were their daily fare : bad weather ,
hunger, thirst , ill-fitting clothes , arduous work and fatigue . If they were
true to their master , they accepted all these things with serenity.
In order to have its full ascetical value , this submission has to be in
fact " ready, humble and cheerful ," a series of adjectives for which Don
Bosco had a weakness . An article of the rules for Salesian houses
summed up this oft-repeated teaching: "Let your obedience be prompt ,
respectful , and cheerful to all commands , without making excuses to
avoid doing what is commanded. Obey even if the thing commanded
is not to your liking." 120 Don Bosco recalled throughout his life Luigi
Comollo 's prompt obedience: Luigi interrupted his work at the first
stroke of the seminary bel].121 Joseph Cafasso was also described by
Don Bosco as exceptionally rigorous about obeying promptly .122

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DON BOSCO
Besides a prompt obedience, however , the followers of Don Bosco
practiced a humble obedience, that is, the respectful submission of
subjects to their superiors, and they avoided criticizing them, and even-
like that excellent boy Francis Besucco123 - anticipated their wishes
with great consideration. Did they not have the "humble Don Bosco"
and the "poor Don Bosco" as a model to imitate? Finally, the spiritu-
ality which they learned led them to prefer persons who obeyed cheer-
fully to those who complied with mororse looks or bad will.124 "God
loves a cheerful giver." 12s
"Ask for nothing, refuse nothing." Don Bosco made his own this
directive of Saint Francis de Sales to the Visitation Nuns, a directive
which he had probably already seen ap plied by Joseph Cafasso .126
He loved to praise blind obedience, and used to compare Christian
young men to handkerchiefs in the hands of their superiors. Should
we deduce , perhaps, that his asceticism produced spineless and flabby
shellfish? If it was a type of submission without spirit, the asceticism
of the will which he proposed could not have been otherwise . But he
himself practiced and expected his collaborators and even his boys to
practice an enlightened and dynamic obedience. The biography of
Dominic Savio assures us that this "submissive" boy, who was held up
as a model, was very inventive, and not in any way stifled. On the
contrary! The minutes of the house councils over which Don Bosco
presided also makes us aware of the spontaneity of his fellow workers ,
much less controlled, if we can make a comparison, than Saint Vincent
de Paul's followers.127 It would be well worth our while to report the
incident in 1877, of which we have a full description, when Father
Lemoyne and Father Costamagna received very definite "obediences,"
one as chaplain to the Salesian Sisters, and the other as a missionary
to South America. Don Bosco , who gave the obedience in person,
listened to their objections, smiled, and agreed. At the end, Father Cos-
tamagna had a good laugh at the expense of poor Father Lemoyne .12s
He did not believe, however, that those responsible should normally
go against the inclinations of those under them. He told some superiors
of the Salesian Sisters the following: "At times some think that it_is a
virtuous thing to tame the will of others by assigning them this or that
duty which is contrary to their liking. This only causes harm to the
Sister involved and to the Congregation . Your concern should rather be

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to teach them to mortify themselves and to sanctify and 'spiritualize'
their inclination."129 Likewise he told his Salesians : "Superiors should
study the temperaments of their subjects, their character, their inclina-
tions, their abilities, and their way of thinking, in order to know how to
command them in a way that makes their obedience easy .130 And
furthermore : "Orders should never be given which are disagreeable.
Rather the greatest care should be exercised to take into account the
inclinations of each one and to assign him preferably the duties which
you know are particularly to his liking. 131
God's gifts, no matter what they be , should never be wasted . That
is why Don Bosco expected a conscientious obedience from all Chris-
tians- including religious- the same lucid and optimistic obedience
which he himself practiced. Those who know his life cannot imagine
him acting otherwise even with the civil and political authorities of
Piedmont as well as with the religious authorities of Turin and Rome.
Although he was sometimes engaged in lengthy conflicts with these
authorities (something which he did not believe contrary to the healthy
submission of will which he preached) he always conducted himself
with humility and courtesy.
Asceticism and Happiness
Don Bosco guaranteed peace to those who practiced such a spirit
of renunciation and acceptance. "God rewards generously the sacri-
fices which we make to obey his holy will."132 "You are sure to find
spiritual happiness and tranquility of heart when yo u obey blindly
the suggestions of your confessor." 133 In a word, obedience is a
guarantee of a "truly peaceful and happy life."134
He lived a difficult life always witb a smile on his face. We are not
referring now to his apostolic life . His illnesses, which became ever
more serious as he got old, were a great trial for him. Those who
witnessed his last ten years knew how much pain his eyes and his
legs caused him. One of his crosses came to light only after his death,
when they prepared his body for burial: Herpes disease (an acute
inflammation of the skin) which he apparently contracted in 1845
during an epidemic which broke out at the Cottolengo Hospital. He

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DON BOSCO
could not have put up with a more horrible hairshirt than this, wrote
Father Ceria.t3s This affliction did not in any way prevent Don Bosco
from continuing to be always cheerful and smiling. He found a certain
amount of pleasure in an asceticism of body and soul, preferably
accepted than chosen, which made him more like Christ in his passion
and which gave him to hope of joining him in his glory, because "it
is necessary to suffer with Christ in order to be glorified with him."
"Temperance," the battle against evil, and the arduous submission
to the trials of life, although somewhat rigorous and never absolutes,
were for him a way of serving God with joy . This was the supreme goal
of his existence and a short way to holiness. This was his constant
teaching .
NOTES
1. G. Bosco, Cenni storici intorno alla Vita della B. Caterina De
Mattei, Turin, 1862, p. 186 (Cf. below Doc. 17). Here Don Bosco
alludes to Eph . 5, 14-17.
2. G. Bosco, Porta teco, Turin, 1858, " General advice for Faithful
Christians," #21 (cf. below Doc. 11 ). It was repeated in the edition of
1878.
3. L. Cognet, L 'ascese chretienne (mimeographed study by the
Catholic Institute of Paris) , Paris , 1965, p. 5. Several ideas from this
very balanced book have been introduced into this chapter.
4. Memorie dell'Oratorio, p. 88 (cf. below, Doc. 2).
5. Dream of Sept. 10, 1881, in E. Ceria, Memorie, vol. XV, 184,
according to the A.C. S., S. 111 , "Sogni." According to Fr. Ceria,
the original copy written by Don Bosco disappeared, but other copies
have preserved it quite accurately. Cf. also his published talks or resumes
of his talks on the same topic, ibid., vol. XII, 353 (Dream of 1876 on
"Faith, our shield and our victory"); vol. XIII, 432-433 (talk of Aug.
31 , 1877: "Try to practice moderation in eating and drinking . .. ");

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HIS INDISPENSABLE ASCETICISM
197
vol. XIV, 363 (Sermon during a retreat, Sept. 1879: "A t times I have to
fast in ord er to overcome my temptations .. . "); etc.
6. G. Bosco , Maniera facile, 2nd ed., Turin, 1855 , tf20 (in Opere e
scritti, vol. I, 56).
7. G. Bosco, Biografia del sacerdote Giuseppe Caffasso, Turin,
1860, p.94.
8. Memorie dell'Oratorio, p. 95.
9. G. Bosco, Savio Dom enico, Turin, 1859 , pp. 72-75 (English ed .,
pp. 89 ff.); Magone Michele, Turin, 1861 , p. 41; A. Amadei, fl servo
di Dia , Michele Rua , Turin, 1931 , vol. I, 178.
10 . St . Alphonsus Liguori, Praxis confessarii, ed. Gaude, pp. 24 7-
253.
11. G. Cafasso, Manoscritti vari, in F. Accornero, La dottrina
spirituale, op. cit., p. 6 1.
12 . Cf. chapter on "The Mortified Life" of Fr. Cafasso in Bosco,
Biografia del sacerdote Giuseppe Caffasso, Turin , 1860, pp. 29-34.
13 . G. Bosco, Magone Michele, Zoe. cit.
14. G . Bosco, Savio Dom enico , op. cit., p. 7 2 (English ed. , p. 89).
15. I.Cor.9,25 .
16 . A four-p age leaflet, A.C.S., S.132, C. 3 and Lemoyne, Memorie
biograjiche, vol. IX , 998.
17. Ibid.
j 8. G. Bosco , Savio Dom en ico, Turin, 1859, p. 72 (English ed.,
p. 89).
19 . Excerpt from one of Don Bosco's notebooks: notes of some
talks for his confreres, in Lemoyne, Memorie, vol. IX, 986-987 (omit-
ted in English ed.) Cf. also Doc . 26 , and 1 Jn. 1, 16.
20. Ibid., These notes were taken by Don Bosco from St. Alphon-
sus Liguori 's The Tru e Sp ouse of Christ, ch . 2.
21. Don Bosco did not neglect to point out that David and also
Michael Magone did penance for their sins (Bosco, Storia sacra, 3rd
ed., Turin , 1863, "epoca quarta," ch. 8; in Opere e scritti, vol. I, 209;
Magone Michele, Turin , 1861, p. 50 .) .
22. G. Bosco, Luigi Como/lo, Turin, 1844, pp. 47-48.
23. G . Bosco, fl cristiano guidato al/a virtu ed al/a civilta secondo
lo spirito di San Vincenzo de' Paolo, Turin, 1848, p. 139.
24 . Four-page leaflet cited above, Lemoyne, Memorie, vol. IX, 998
(omitted in English ed.).

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DON BOSCO
25. G. Bosco , Savio D omenico, Turin, 1859, p. 74 (English ed.,
p. 90).
26. G. Bosco, Luigi Comollo ed. cit., p. 65.
27. "Whoever wants to rejoice with Christ must suffer with Christ."
Cf. 2 Tim. 2, 11; Rom 8, 17.
28. G. Bosco, fl giovane provveduto , Turin, 184 7, "Le Sei dome-
niche," p. 58.
29. G. Bosco's letter to his Salesians, June 9, 1867, Episto/ario,
vol. I, 474. He paraphrases St. Paul.
30. G. Bosco's letter to the vocational students at the Oratory,
Jan. 20, 1874 , Episto/ario , vol. II, 339.
31. Edited by E. Ceria, Memorie, vol. XI, 508-518 (English ed.,
pp . 475 -87), from a manuscript of Giulio Barberis, master of novices
(cf. pp. 513-514; English ed., pp. 481-83).
32. G. Bosco's letter to Salesians, Jan. 6, 1884 , Epistolario, vol.
IV, 250.
33. In E. Ceria, Memorie, vol. XIII, 288; from the minutes of
the chapter (cf. below Doc. 31 ).
34 . Cf. for example: Bosco, II giovane provveduto 2nd ed., Turin,
1851 , "Things to Avoid," p. 20.
35. Memorie del/'Oratorio, pp. 91-92. Cf. Bosco , Luigi Como/lo,
Turin, 1844, p. 63; Rego/amen to de/la compagnia di San Luigi Gonzaga,
manuscript of 1847, corrected by Don Bosco, 1/3 : "Avoid bad com-
panions like the plague ... "; fl giovane provveduto, ed. cit., "Le Sei
domeniche ," p . 61; Avvisi ai cattolici, Turin, 1853, p. 25; Porta teco,
Turin, 1858, pp. 34, 41, 44; Magone Michele, Turin , 1861, p. 44; letter
to 0. Pavia, July 15, 18 63, Epistolario, vol. I, 275; fl Pastore/lo de/le
A /p i, Turin, 1864, pp. 62-64; letter to G. Garofoli, June. 1, 1866,
Epistolario, vol. I, 398; we will do well to remember that these recom-
mendations were all intended for the boys.
36. A conference by Don Bosco to Salesians, 1878, according
to a revised copy by Giulio Barberis, in E. Ceria, Memorie, vol. XIII,
800.
37. Conference of Don Bosco to Salesian seminarians, Jan. 1876,
Lemoyne , Memorie, vol. XII, 21-22.
38. Cf. for example, the unedited manuscript cited above: Congre-
gazione di S. Francesco di Sales, "The Purpose of This Congregation,"
art. 6, (also cf. Doc. 14 below).
39. G. Bosco 's letter to his Salesians, Jan. 12, 1876, Epistolario,
vol. III, 8.

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199
40. G. Bosco, fl Pastorello delle Alpi, ed. cit., p. 64.
41 . Consider this reflection on "bad companions" in the house at
Turin: "I would not even want to suppose that there are any. But be
careful. A bad 'companion is one who in some way can be the occasion
of an offense against God. Often it happ ens that even someone who is
not bad deep down in his heart becomes for others an occasion of
sin against God . And so he would have to be considered at least a
dangerous companion for these others" (Conference quoted in 18 78,
in E. Ceria, op. cit., vol. XIII, 800).
42. G. Bosco, Storia sacra, 3rd ed., Turin, 1863, "epoca settima,"
ch. 3 (Op ere e scritti, vol. I, 301).
43. Cf. above, ch. 2, the paragraph on the "Exercise for a Happy
Death."
44. It is true that in the beginning, according to the example of
Jesus of Nazareth, his first followers were prepared for this manner
of life with a sufficient spiritual and intellectual orientation: "Jesus
began by 'doing then by teaching. ' so the members of this congregation
will begin by perfecting themselves through the practice of interior
and exterior virtues, by acquiring learning, and then they will devote
themselves to benefit others." (Congregazione di S. Francesco di Sales,
art. 2 ; cf. also Doc. 12 below).
4 5. G. Bosco, Savio Domenico, Turin, 1859, p. 91 (English ed.,
p. 110).
46 . Ibid., pp. 91-92 (English ed., pp. 110-11).
4 7. G. Bosco 's letter to J. Bonetti, Dec. 30, 1868, Epistolario,
vol. I, 6 00 (cf. below Doc. 24 ). More than Rodriguez , the principal
source seems to have been the Tru e Spouse of Christ by St. Alphonsus
Liguori, ch. 10. In his conference he not only includes St. Alphonsus'
ideas but also his biblical and patristic references.
4 8. Cf. Mt. 10, 35-37. This quotation is found in a notebook of
sermon outlines by Don Bosco; published in Lemoyne, Memorie, vol.
IX , 990 (omitted in English ed. ,) ; cf. also "Relatives," A.C.S., S. 132,
"Prediche," E. 4, p. 8.
49 . Ibid., on Deut. 33.9 .
50. Conference to the Salesians of the Oratory of Valdocco, June
25 , 1867, edited by Lemoyne, Memorie, vol. VIII , 852-853 (English
ed., p. 367); conference during a spiritual retreat, Trofarello, Sept. 16,
1869, op. cit., vol. IX, 703-705 , 990-991; (omitted in English ed.);
general conferences of April 17 and 18, 1874, Amadei, Memorie,
vol. X 1071 (English ed., p. 469); "Goodnight "talkofMay 11, 1875,
E . Ceria Memorie, vol. XI, 240 (English ed ., p. 221 ); "Good night"

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DON BOSCO
talk of May 20, 1875, ibid., pp . 242-243 (English ed., pp. 223-24);
conference to clerics of the Oratory of Valdocco, fol. 6, 1875 , ibid.,
p. 297 (English ed., p. 275) ; conference to the novices, Dec. 13 , 1875,
ibid., pp . 516-517 (English ed., pp. 4 85 -86); conference during the
spiritual exercises at Lanzo, 1875, ibid., pp. 575 , 580 (omitted in
English ed ., ); Don Bosco's circular letter to the Salesians, Jan. 12, 1876,
Epistolario, vol. III, 8; conference during the spiritual exercises at
Lanzo, Sept. 17, 1876, E. Ceria, Memorie, vol. XII, 452-454; confer-
ences to the Salesians of Valdocco on Oct. 30, 1876 , ibid., pp. 561-562,
and on Dec. 25, 1876, ibid., p. 602; "Good night" talk of June 18,
1878 , op. cit., vol. XIII, 807.
51. Cf. G. Bosco's letter to G. Giulitto, Sept. 26, 1871, Epistolario ,
vol. II, 18 1, and to Louis Cartier, Sept. 17 , 1880, ibid., vol. III, 6 26.
52. About the pilgrim idea, cf. A. Stolz, "ascese chretienne,"
French translation, Chevetogne, 1948, pp. 87-102, et passim. Don
Bosco's sacramental spirituality was in line with the spirit of renuncia-
tin which he professed. (About this matter, cf. A. Stolz, Theologie
de la mystique, 2nd ed ., Chevetogne, pp . 50-57, 215-236).
53 . G . Bosco, Savio D omenico, 6th ed., Turin, 1880, p. 71 (English
ed , p. 96) .
54 . G. Bosco, Angelina , Turin, 1869, p. 46 (cf. below Doc. 25).
The story of Angelina , today quite forgotten but nonetheless a very
good and pleasant bit of writing, was practically a eulogy of ascetical
poverty.
55 . Don Bosco's circular letter to Salesian Cooperators, Bolletino
salesiano, 1882, ann. VI , 4.
56. Cf. E. Ceria, Memorie , vol. XVII , 243-248.
57. According to the catalogues which have been preserved, his
library would have had thirty thousand books, an estimate which
should , however, be verified . (Translator's note: The following infor-
mation is found in the Italian translation of this book, appended to this
same note: " In a review of the French edition of this book, Eugenio
Valentini has observed that the above information notwithstanding,
the metropolitan library of Turin had a much greater collection than
that of Don Bosco" ).
58. Cf., for example, Angelina , ch. 8-9 (also Doc. 25 below).
59. Cf. the quotations collected by F . Accornero , La dottrina
spirituale, op. cit., pp. 70-71.
60. G. Bosco, fl giovane provveduto, 2nd ed ., Turin, 1851, "Le
Sei domeniche." p. 62. These words are found in all later editions of
the Gio vane provveduto and of the " Sei domeniche."

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201
61. G. Bosco , Maniera facile, 2nd ed., Turin, 1855 , t/20 (Opere e
scritti, vol. I, 56).
62 . Preparation for the feast of St. Aloysius Gonzaga , 1864, Le-
moyne, Memorie, vol. VII, 680 (English ed., p. 409).
63 . Societa di S. Francesco di Sales, 1864, ch. 6 ; Lemoyne , Me-
m orie, vol. VII , 877 (omitted in English ed.).
64 . Cf. R egale o Costituzioni, Turin , 1874 , ch . 4; A. Amadei,
Mem orie, vol. X, 960 (omitted in English ed .).
65. Bollettino salesiano, 1882, ann. VI, 109-116. The "courteous
observation" came from a "respectfu l cooperator," as the article
informs us (p. I09).
66 . A conference given by Don Bosco at Marseilles, Feb . 17 , 1882,
based on an outline preserved in a manuscript in A.C.S. , S. 132, "Pre-
diche ," H. 5 (Memorie, vol. XV, 694; cf. the note, ibid., p . 49).
67. G. Bosco , Introduction to the Regale o costituzioni, Turin ,
1877, p. 29.
68 . G. Bosco 's letter to G. Cagliero, Aug. 6, 1885 , Episto la rio ,
vol. IV, 328 .
69. Coo peratori salesiani, 8, art. I (cf. also Doc. 33 below).
70 . Deliberazioni de! secondo Capitola generate, Turin, 1882, distin-
zione 5: Economia, pp. 77-88.
71. J. de la Varende , Don Bosco , le XIXe saint Jean, 1951, p . 235.
72. According to Lemoyne, Memorie, vol. I, 296 (English ed.,
pp . 22 1-22) ; most probably based on a direct confidence of Don Bosco
in his last years, as the rest of the text leads us to believe.
73. According to Lemoyne on the apostolic process of canoniza-
tion , ad 6 7, in the Positio Super Virtutibus, vol. I, 905 .
74. Sermon of Don Bosco, according to J. Bon e tti 's chronicle,
A.C.S. , S. 110, Bonetti, I, p. 2 (Memorie biografiche, vol. VI, 63
(English ed. , p. 32).
75. F. Mauriac, Ce queje crois, Paris , 1962 , pp . 71-72.
76. G. Bosco's letter to the boys of the school at Mirabella, Dec. 30,
1864, Epistolario, vol. I, 332.
77. Cf. Mt. 23, 30.
78. "A virtue so precious that whoever practices it to perfection
deserves to be called an angel" (Anonymous), Divozio ne di Sei Dom e-
nich e in onore de sei anni, op. cit. , Turin , 1740 , p. 11; quoted in
P. Stella, Valori spirituali p. 37.

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DON BOSCO
79. G. Bosco , Maniera facile, 2nd ed., Turin, 1855, "fl20 (Opere e
scritti, vol. I, 56).
80. Conference to Salesians, summer of 187 5, according to G. Bar-
beris' notes in E. Ceria, Memorie, vol. XI, 581 (omitted in English
ed.).
81. Conference to Salesians, June 16, 18 73, according to Cesar
Chiala's notes, in A. Amadei, Memorie, vol. X, 1089 (English ed.,
p. 480) .
82. " Innocence and purity are two virtues which can be called
twins: one resembles the other so much that when one wants to dis-
tinguish them they seem to fuse into one." (G.A. Patrignani, Vite di
alcuni nobili convittori stati e morti nel seminario romano segnalati in
bonta), Turin, 1824 , vol. II, 167; quoted by P. Stella, Valori spirituali,
p. 36 , note).
83. G. Bosco, II mese di maggio, 8th ed., Turin , 1874, p. 162.
84. Conference to Salesians, June 4 , 1876, in E. Ceria, Memorie,
vol. XII, 224.
85. A. Amadei, Memorie, vol. X, 35 (English ed. , p. 29). Cf. also
E. Ceria, ibid., vol. XII , 224; etc.
86. A. Caviglia, Conferenze sullo spirito salesiano (lithographed
pamphlet) Turin, 1949, p. 55.
87. About these and others, cf. Bosco's letters to G.D ., Dec. 7,
1855 , Epistolario, vol. I, 118 ; Bosco, Magon e Mich ele, Turin, 1861,
p . 44 ; a manuscript by Don Bosco on the Novena of the Immaculate
Conception, December, 1862, Lemoyne , Memorie, vol. VII, 331
(English ed ., p. 194) ; a conference to Salesians, 1869 , ibid., vol. IX,
708, 922 (omitted in English ed.); a conference for Salesians, 1875, E.
Ceria, ibid. , vol. XI, 581-583 (omitted in English ed.); Bosco 's letter to
Salesians, Jan . 12, 1876, Epistolario, vol. lll , 8; etc.
88. Prov. 5, 8 (cf. Doc. 5, below).
89. "A pprehende fugam si vis referre victoriam. "
90. Conference mentioned in 18 75, E. Ceria, Memorie, vol. XI ,
581 (omitted in English ed.).
91. Spiritual Combat, ch. 19: "How one fights the vice of impurity."
92. G. Bosco, II giovane provveduto, 2nd ed. , Turin , 1851 , "Divo-
zione a Maria Santissima," p. 53 .
93. Le Sei domeniche , 8th ed., Turin , 1886, pp. 26-27; Bosco,
Luigi Comollo, Turin, 1844 , p. 35 ; and Savio Dom enico, 6th ed.,
pp. 55 , 66-67 (English ed., !1P- 80, 93).

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203
94. Conference of 1869, in Lemoyne, Memorie, vol. IX, 706- 707
(omitted in English ed.); conference of Sept. 24, 1870, according to
an outline that was transcribed, ibid., p. 922 (English ed ., p. 442);
letter of Jan. 12, 1876,Epistolario, vol. III, 8.
95. Cf. Eph. 5, 3 . He gave this verse the sense that "impurity
should not even be mentioned ," a meaning which was evidently not
intended in the Bible.
96. A reading of his Storia sacra is revealing.
97 . The first person mentioned was born in 1827. Cf., in the Epis-
tolario, this correspondence which could perhaps provide material
for someone to write a book about him like the one which H. Rahner
wrote about St. Ignatius : Ignace de Loy ola et /es femmes de son temps,
French translation, Paris, 1964.
98 . (Anonymous), II Conte D . Carlo Cays di Giletta, in the Bio-
grafie dei Salesiani defunti nel 1882, S. Pier d 'Arena, 1883 , pp . 40-41.
99. Cf. the interesting article of J. Tonneau, Devoir, in the Diction-
naire de Spiritualite, vol. III , col. 654-672 , especially 659-672.
100 . G. Bosco, Porta teco, Turin , 1858, p. 7 (cf. Doc. 11 below).
101. Bosco, Savio Dom enico, Turin, 1859, p. 48 (English ed. , p. 60) .
102 . Ibid., p. 101 (English ed., seep. 53 ff.).
103. G. Bosco,MagoneMichele, Turin, 1861 , p. 53 .
104 . Ibid., p. 33.
105 . Ibid ., pp . 33-39.
106. G. Bosco's letter to M. Rua, Dec . 27, 1877, in Epistolario,
vol. III, 254.
107. The cleric Giovanni Arata (1 85 8-1878), in the anonymous
booklet Biografie dei Salesiani defunti negli anni 1883 e 1884, Turin,
1885, p. 14 .
108. The cleric Francesco Zappelli (1862-1883), ibid., p. 82.
109. G. Bosco,Ilgiovane provveduto , 2nd ed., Turin , 1851 , p. 15 .
110 . See , for example, a "Good night " talk of Mar. 30, 1876 , in
E. Ceria , Memorie, vol. XII, 147.
111. G. Bosco, La Chiave de! Paradiso, 2nd ed ., Turin, 1857, " Por-
trait of the True Christian," pp. 21-22 (cf. also Doc. 8, below).
112. G . Bosco, Introdu zione alle Regole o Costituzioni, Turin, 18 77,
p. 22 . The verse (Heb. 13, 17) which is quoted here to corroborate
his argument does not , in fact, use the negative expression, " they are
not inferiors."

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113. G. Bosco , fl giovane provveduto, loc. cit., p. 15. The text adds
rather surprisingly: "to Mary most holy and to St. Aloysius!"
114 . According to J. Bonetti's chronicle A.C.S., S. 110, "Annali,"
III, 54-55). Cf. Lemoyne, Memorie, vol. VII, 249 (English ed., p. 152).
115. G. Bosco 's letter to Countess C. Callari, Jul. 24, 1865, in
Epistolario, vol. I, 355-356. Five of his chief collaborators became ill;
Fr. Ruffino had just died and Fr. Alasonatti was at the point of death.
116. G. Bosco, Savio Domenico, Turin, 1859, p. 74 (English ed.,
p. 90).
117 . G. Bosco, Magone Michele, Turin, 1861 , p. 40.
118. G. Bosco. Ricardi con fiden ziali, Turin, 1886 ; recorded by A.
Amadei,Memorie, vol. X, 1041 (English ed., p. 447).
119. G. Bosco 's lett er to Mrs. and Miss Lallemand, Feb. 5, 1884,
Epistolario, vol. VI, 422 (according to the copy of one of the recipi-
ents).
120. Regolamento per le case, Turin, 1877 , p. 76.
121. G. Bosco, Luigi Comollo, Turin, 1844 , p. 28; cf. the 4th ed.,
Turin, 1884 , p. 46.
122. Cf. Bosco, Giuseppe Caffasso, Turin, 1860, p. 28.
123. G. Bosco, fl Pastorello delle Alpi, Turin, 1864, p. 17.
124. Cf. a conference to Salesians, Oct. 30, 1876, in E. Ceria, Me-
morie, vol. XII, 564.
125. 2 Cor. 9, 7.
126 . G. Cafasso, Manoscritti vari, VI, 2240 A., quoted in F. Accor-
nero, La dottrina spirituale, p. 38 note 18. Cf. Bosco's Regale o Costi-
tuzioni, Turin, 1874, ch. 3, art. 3: "Let no one be anxious about
asking or refusing anything."
127. Cf. St. Vincent de Paul, Entretiens spirituels aux missionaires,
ed. Dodin, Paris, 196 0.
128. Cf. G.B . Francesia, Suor Maria Mazzarella, I primi due lustri
delle Figlie di Maria Ausiliatrice, San Benigno Canavese, 1906 , p. 295-
297.
129. Conference to Salesian Superiors, June 15, 1874, in A. Amadei,
Memorie, vol. X, 637 (English ed., p. 287).
130. Conference to Salesians, Sept. 18, 1969 , according to Lemoyne,
Memorie , vol. IX , 713 (English ed., p. 333).
131. G. Bosco, Ricardi confidenziali, Turin, 1886, in A. Amadei,

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HIS INDISPENSABLE ASCETICISM
205
Memorie, vol. X, 1046 (English ed., p. 452).
13 2. "Good night " talk , May 20, 18 75, according to E. Ceria, Me-
morie, vol. XI , 243 (English ed ., p. 224).
133. Letter to a Miss N.N ., Nov. JO , 1886, in Epistolario, vol. IV ,
405.
134 . G . Bosco , Jnt roduzione alle Regole o Costituzioni, Turin, 1877 ,
p. 23.
135. E. Ceria, Don Bosco con Dio, ed., cit. , p. 150.

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7
At the Service
of the Greater Glory of God

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The Service of the Lord
The spiritual life of Saint John Bosco was founded upon God who
sustained it until the end. In "the Month of May" he urged the devout
faithful to say: "I have been created by God to know Him, to love Him,
and to serve Him in this life, and by doing this to go one day to be
happy with Him in Paradise." 1 He was not too concerned about the
first and second verbs on this list. He was not inclined toward specu-
lation, so he did not give knowledge the first place. And as for love
he often gave it too much of an affective emphasis, to be the epitome
of Christian life. So he emphasized the third item, service, in a manner
very similar to our modern idea of active charity.
Had not Christ loved his Father by serving him? "But the world
must know that I love the Father and do as the Father has commanded
me."2 Don Bosco, then, would simply say that God "had created us
to serve him." 3 So when he would present to his young followers a
"method of Christian life," he would certainly not have chosen to teach
them to "love God," as we would have done, but he would have gotten
them to a point where they could repeat with David, "Serve the Lord
with gladness."4
At times he gave examples of this service in terms which were some-
what legalistic: "this expression to serve Him means to do those things
which please Him and to avoid those things which displease Him. There-
fore the service of God consists in obeying strictly the Commandments
of God and of the Church." 5 As a chapter from the life of Dominic
Savio shows, the young saint does the will of God cheerfully and
"fulfills very exactly all his obligations and his practices of piety,"
because everything can be summed up in the maxim: "Let us serve
the Lord with holy cheerfulness."6 In essence, Don Bosco was preach-
ing submission to the will of God , a teaching which was dear to his

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DON BOSCO
master Saint Alphonsus. On the other hand, he often invoked the
principle of discernment between the things which pleased and dis-
pleased God. This principle gave to the maxim "serve the Lord with
gladness" a positive , deep Christian meaning.
The One Absolute
All things considered , Don Bosco recognized only one absolute:
that is, the glory of God, to which all things tended , whether in the
spiritual life or in the apostolic life. Duty , service, work, and salvation
itself were relative values. It was the glory of God which constituted
the supreme norm of the perfection of man's actions.
We will say that those who testified at his process of canonization
were nearly unanimous in stating: "The servant of God would say,
'Do everything for the Lord. Let us do all we can for the greater glory
of God. We will rest in Paradise.' " 7 "Don Bosco had an admirable and
heroic fortitude in controlling his passions, in enduring fatigue , dis-
comforts, tribulations and in undertaking and supporting the most
difficult projects , always for the greater glory of God and for the
benefit of souls."8 Along with Father Barberis and Father Rua, the
authors of the above testimony, there were other witnesses like Abbot
Giacomelli ,9 Canon Ballesio ,10 Father Reviglio (a parish priest),11
and of course his most faithful disciple , Bishop Cagliero,12 and Father
Berto.13 We can also add his master and friend Joseph Cafassol4
to this list. All of these men repeated this about Don Bosco : He worked
for the greater glory of God.
When these witnesses expressed themselves in these terms , they did
not merely capriciously repeat a devout saying which would aid the
cause of their hero. Don Bosco always had the phrase the glory of God
on his lips or under his pen : "He used this phrase constantly in speaking
to his Salesians, in communicating with his Cooperators, in his writings,
and in his correspondence." 15 We will demonstrate that the adverb
constantly is not excessive. Its repetition, in fact, has given rise to
doubts about its true meaning. There are some traditional expressions
which we repeat in our talks or at the conclusions of our letters, to
which it would be useless to give great importance . But in Don Bosco's

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211
case this suggestion too is groundless. In 1845, when Don Bosco stated
in his Storia sacra (Church History) that he had written it "solely for
the greater glory of God and principally for the spiritual benefit of
young people," 16 he used perhaps only a convenient formula common
among Church people. But the same expression assumed a more per-
sonal character in the preface to his Sistema Metrico decimale (The
Decimal Metric System), which was published the following year: "If
my poor efforts have not pleased everyone, at least they will be worthy
of your patience. Test everything and keep only those things which
appea r to be best for the greater glory of God who is the giver of all
good things ." 17 A similar example can be drawn from a letter in which
Don Bosco refused to publish some "prophecies," because circulating
them did not appear to him to "work toward the glory of God."
Although he would not judge their "merits," he declared that he did
not discern in them "the spirit of the Lord which is all charity and
patience ." 18 He had considered well the words which the boys recited
after Communion: "Watch over all my sentiments so that all my
thoughts, all my actions have no other goal than your greater glory and
the spiritual good of my souJ."19 He also wrote to a person who was
very worried about the division of his property: "Proceed like this.
If he (the Marquis Massoni, who was supposed to make the decision)
recognizes in this the good of his soul and the glory of God, let him go
ahead with the division. If not, let him suspend its execution."20 An
even more significant example is this bit of advice which he gave to
Father Rua , his chief assistant: "Think for a while before you decide
anything of importance and in case of doubt always see if the decision
appears to be for the greater glory of God ."21
It is evident that the glory of God was one of the beacons of his life.
He also demonstrated that this goal illuminated the way of other
saintly souls like Saint Paul, who "desired nothing more than to pro-
mote the glory of God,"22 Saint Philip Neri, who "moved by a desi re
for the glory of God ," abandoned everything which he held dear
and embarked on a difficult mission in the Rome of the sixteenth
century ;23 Saint Francis de Sales , who died "after a life completely
spent for the greater glory of God,"24 and Dominic Savio, who said:
"I can't do great things , but whatever I can do , I want to do it for the
greater glory of God;" 2s "The virtues and the actions of the saints

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DON BOSCO
were all oriented toward the same end, which is the greater glory of
God . . . "26 As for himself, he could not choose a more elevated
principle for his life.
In adopting this guiding principle, he showed his close affinity to
Saint Ignatius of Loyola, so concerned about the greater glory of God.
Saint Ignatius repeated the expression "for the greater glory of God"
two hundred and fifty-nine times in his Constitutions alone.27 This
similarity should not surprise us in an alumnus of the convitto and in a
person who was quite familiar with the spiritual exercises of Saint
Ignatius at Lanzo.
At the Service of the Greater Glory of God
Unfortunately for us, Don Bosco did not try to explain his thinking
in regard to this expression , and it would be very arbitrary to research
its meaning directly from the Bible, from theologians , and spiritual
writers. The objective procedure is to compare the texts in which this
phrase is used by Don Bosco with the interpretations given by those
who know his thought thoroughly .
The first result that emerges is that , on his lips , the words glory
and honor of God were synonymous. Their frequent use side by side
does not seem to us to be merely coincidence. According to one of
his perceptive confidants, Don Bosco often said that "without the
help of God he would not have been able to complete any of his pro-
jects and he attributed everything to the honor and glory of the Al-
mighty and to the protection of Mary Help of Christians."28 In his
writings also, he united the two terms of honor and glory in a very
significant way .29 He never uses the term glory in any other sense.
Another observation: the glory of God is achieved through the mani-
festation of his works on earth. After having dedicated a chapter to
the special graces received by Dominic Savio, Don Bosco wrote in the
biography of this youthful saint: "I omit many other similar facts. It
is enough for me that I have written them down . I leave to others the
task of publishing them when it will be for the greater glory of God."3o
A normal consequence of this was that in a truly Christian heart ,
knowledge of the works of God elicits acts of thanksgiving and praise

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213
to the Lord. Once, after calling attention to an act of charity a priest had
done for him, Don Bosco said: "Notice that I desire such a grace to be
known , so that its example will serve to glorify God among men."31
He also asked a certain Mother Eudoxia to write, "for the greater glory
of God and His Blessed Mother," the most detailed account possible of
the extraordinary protection her Parisian works of charity had received
during the Commune of 1871.32 To give glory t0 God would mean,
then, to give him public honor which is due to him for his intervention in
the world. Don Bosco took pains not to neglect to do this ever. Father
Secondo Marchisio, a Salesian, says the following : " As a priest he did
everything possible to render honor and glory to God. He would attri-
bute everything to him. " 33
Today this expression has lost its impact for reasons which are not up
to us to research . But it is necessary to explain fully the expressions
found in Don Bosco's correspondence, which he used with all types of
persons , from the most humble to those in the highest positions of the
hierarchy . We will limit ourselves to the years 1866 to 1870. During that
time he wrote to a marchioness: "Do whatever you can for the greater
glory of God ."34 And to a seminarian: "Have just one goal in mind : to
choose a place which will be for the greater glory of God and for the
greater benefit to your soul."35 To a layman: "Seek the glory of God
in your work."36 To a canon : "I ask you as a real favor to give me al-
ways that advice and counsel which you judge to work for the greater
glory ofGod ."37 To a Salesian priest who had just assumed the position
of prefect of the house of Mirabello: "You will succeed, first , if you
see the glory of God in what you do . . ." 38 To a Cardinal: "Listen to
me with kindness , and then please give me the advice which your Emi-
nence thinks better for the glory of God ."39 To an Archbishop of
Turin : "The only recompense which I have always asked for and which
I now ask with all humility of heart is sympathy and advice in the
things which your Eminence will judge to be for the greater glory of
God."40 And finally , to a Roman Congregation: "Whatever comment or
advice which the worthy Sacred Congregation of Bishops and Regulars
should judge to give for the greater glory of God will be received as a
great treasure by all members of the Congregation of Saint Francis de
Sales. " 41 "Regardless of how things are doing we offer everything for
the greater glory of God ."42

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DON BOSCO
The meaning of this glory, so dear to his heart, comes from and de-
velops with the fear of the Lord, a virtue to which Don Bosco gave an
importance which is probably unknown, but which is very much in line
with the training which he had received. God is great , He is the omni-
potent Creator and will be the judge on the last day. This fear consti-
tutes "true wealth" for a man.43 One reads in his Porta teco this nug-
get of sound advice: "Raise (your children) with great care in the holy
fear of God, because on this depends their health and blessings for your
house . . ."44 Reverential fear gives us a sense of the omnipotence of the
Lord and of our own relative insignificance, a sense of God which is
indispensable for every religious commitment.
Service for the greater glory of God- to which Don Bosco, by virtue
of his basic convictions had dedicated himself completely-took on
numberless aspects: preaching, writing, working, constructing, praying,
all of these prompted by his concern to promote the honor of the Lord
in accordance with his will.
To us it seems that he divided his good works into two categories:
the works of devotion and the works of charity. Both of them allow
a person not only to serve the greater glory of God but at the same
time to grow in holiness. In his regulations for the Salesian Cooperators
he gave only two ways of reaching perfection : devotion and the active
exercise of charity .4s Similarly one of his last circulars spoke about
"taking up again the works of religion and of charity, which are needed
more and more for the greater glory of God and the good of souls."46
A very practical man, Don Bosco could not help arriving at this con-
clusion. Once he had accepted a principle and had allowed a conviction
to take root in his mind, he was totally taken up by the desire to trans-
late it into action. According to him "devotions" and active charity to-
gether allow one to render to God the glory and honor are due him.
Prayer and Devotions
The devout man is a man of prayer. Now prayer, even that of pure
petition, a form almost exclusively practiced by Don Bosco, serves the
greater glory of God. A petition by itself, honors the person who is
being addressed . Furthermore, Don Bosco held that rendering glory
required of prayer certain qualities, especially truth and dignity.

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As a Christian educator and writer, very often he had to decide
between long or short prayers, scholarly or popular, varie d or uniform.
To all, whether children, adolescents, lay people or clerics who were
his Cooperators, and later on to his religious , he proposed the same sim-
ple and dignified style of piety. His Ricardi per un giovanetto che
desidera passar bene le proprie vacanze (Suggestions to a Youth Who
Wants to Spend His Vacation Well) state: "Go to Mass every day and, if
possible, serve it. Do a little spiritual reading. Say devoutly your morn-
ing and evening prayers. Every morning make a brief meditation on a
truth of our faith ... " These recommendations resembled those which
he would make to adult correspondents and religious experts.47
He was afraid of multiplying practices of piety for all groups of
people. Compared to the instructions of his trusted master, Saint
Alphonsus of Liguori , his directives showed a real tendency to simple
devotions most of which he definitely wished to be done in common .48
"Do not burden yourselves down with too many devotions," Saint
Philip of Neri would say .49 He did not seek to build up a spirituality
for special groups and, at the same time, he required a minimum num-
ber of practices, without which all spiritual life soon collapses. His sim-
plicity was that of a poor man who asks God to help him in his daily
difficulties and in his painstaking progress toward eternity. He did
practice the prayer of praise and of thanksgiving- witness the opening
formula of the morning prayers included in his Giovane provveduto
(The Companion of Youth) and in his Chiave de! Paradiso (The Key
to Heaven): "I adore you (0 my God), and I love you with all my
heart. I thank you for having created me, made me a Christian, and
preserved me during the past night. I offer you all my actions." 50
His ordinary reflections, however, were geared toward the prayer
of petition, the only form which is mentioned, fo r example, in the
chapter on prayer in his Sei dorneniche e la novena in onore de S.
Luigi Gonzaga (Six Sundays and the Novena in Honor of Saint Aloy-
sius Gonzaga).51
He would insist that this prayer of poor men be without show,
without studied phrases, but rather authentic , in "praise of the glory
of the Lord." Don Bosco would not resign himself to the superficial,
which unfortunately degraded the prayer of humble people whom he
directed. According to one of his alumni, Giovanni Battista Anfossi,

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DON BOSCO
he replied to a person who took him to task for having his boys say
too many prayers: "I do not demand more of them than is demanded
of all good Christians, but I take care that these prayers are said
well."52 At any rate, he would say: "Vocal prayer without mental
prayer is like a body without a soul" 53 and "It is better not to pray
than to pray badly."54
A proper posture at prayer and the proper recitation of the formulas
concerned him greatly . In his youth he had admired and tried to
imitate Luigi Comollo, the seminarian who believed in long and fervent
prayers .55 Later on he also included Dominic Savio as a model. About
him he said that he was "motionless and composed at prayer, without
leaning on anything, supported only by his knees, with a smile on his
face , with his head somewhat inclined, with his eyes lowered. One
would have called him another Saint Aloysius."s6 He also mentioned
the imitators of this holy youth, such as Michael Magone and Francis
Besucco, who prayed on their knees with their bodies erect and with
their faces relaxed. 57 And as to the "clear, devout and distinct"
pronunciation of the words , he wanted this to be a characteristic quali-
ty of his religious.ss He would find fault with the "excessive speed" of
the prayers of his boys , who did not enunciate the "syllables and conso-
nants " as he would have desired .59
Meditation and the Spirit of Prayer
These directives applied to vocal prayer, the most common form
usually mentioned in his writings. His manuals of devotions were
crammed with formulas . On the other hand, he spoke little about
meditation. A certain sense of realism , which perhaps cannot be dis-
puted , prevented him from recommending mental prayer to the average
Christian. And when he would recommend it he would say to lay
people: '.'Spend at least a quarter of an hour every morning and evening
in prayer."60 However, we are not sure that he meant meditation.
A fact which is without a doubt surprising for an admirer of Saint
Francis de Sales, the first edition of his Salesian Constitutions provided
only for a half hour of daily prayer "between mental and vocal."61
The "half hour" of daily meditation for his religious was introduced

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THE GREATER GLORY OF GOD
217
only after the observations of an astonished consultor in Rome.62
On the other hand, Don Bosco made lay people meditate just like
clerics . To convince us of this , it suffices to consult again his manuals
of devotions, including this time John Bonetti's Cattolica provveduto
(A Companion for Catholics) . But let us not expect anything com-
plicated. Meditation consisted often in reading a spiritual book slowly ,
absorbing the contents with relish . We find his method quite elemen-
tary. It can , however, be traced back to the Benedictine tradition in
certain of his instructions to his religious where he proposed the fol-
lowing steps : choose the topic , place yourself in God's presence, read
or listen to the text of a book, reflect on the ideas which are of per-
sonal value for you , make practical resolutions and do not forget
acts of love , of thanksgiving, and of humility .63 If in the question
of terminology , we recognize in this method some characteristics of
that which Saint Francis de Sales proposes in his Introduction to a
Devout Life, it is necessary to say that it does not prove that Don
Bosco recommended Saint Francis' method or that he was even ac-
quainted with it through personal study. Most probably he was in-
fluenced by Father Joseph Cafasso , who recommended that "in medi-
tation lay people should read a spiritual book for a short period of time
with several short pauses for reflection and for intimate affective
colloquies ."64 He also drew from the practice at the seminary of
Chieri where he was trained as a young man .6s
These considerations together with those which result from an
examination of how Don Bosco lived out his day, have led some to ima-
gine that he had minimized the service of God through prayer.66
These persons do not realize that they have touched merely the surface
of his behavior.
The frequent elevations of the spirit , which nourished him and his
disciples throughout the day , correct these negative impressions .
" Direct every action to the Lord by saying , 'Lord , I offer you this
work. Please bless it.' " 67 Another corrective was provided by his
teaching on the spirit of prayer. These pious elevations of one's
thoughts (called ejaculatory prayers) were supposed to create, with the
assistance of God's grace, a state of prayer, which he referred to as
piety, or better still, a spirit of prayer.68 He had admired this spirit
of prayer in Saint Aloysius Gonzaga, in Dominic Savio and Francis

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DON BOSCO
Besucco . The examples of these young men helped him give practical
lessons on the spirit of prayer. Saint Aloysius had attained the "priv-
ilege" of not suffering any distractions in prayer and had to take almost
"violent" measures to stop him self from praying.69 Among the "gifts
with which God had enriched" Dominic Savio , "the greatest was his
fervor in prayer. His spirit was so accustomed to conversing with God
that he was able to recollect his thoughts and raise his heart to God
with pious affection no matter where he was, even in the midst of the
° noisiest game ." 7 Francis Besucco "loved prayer so much and was so
used to it, that as soon as he was alone or free for a moment he immedi-
ately began to say some prayer. It is related that, in the middle of a
game , among his shouts, the words "Our Father" or "Hail Mary"
would occasionally come out. His friends would laugh about it, Don
Bosco continued, but this showed "how much his heart loved prayer
and how capable he was of recollecting his spirit to raise it to the Lord .
This phenomenon, according to the masters of the spirit , is a sign of
a high degree of perfection which is rarely observed even in persons
of consummate virtue."71
Therefore , Don Bosco did not propose to his followers and to his
readers a type of sanctity which downplayed prayer. These short
prayers, like a network of small arteries in an organism full of blood,
energized his soul and transformed his actions and those of his best
pupils. Cardinal Cagliero said about Dominic Savio that he "lived only
by God, with God, and for God."72 And Don Bosco said that "the
innocence of his life, his love of God, and the desire for heavenly
things had transported Dominic's mind to such a state that one could
say that he lived habitually abso rbed in God." 73 This was also his
own personal spiritual practice, according to those who knew him best.
Don Bosco conversed with God not only in his dreams but in the midst
of the bustle of his daily life .74
We have to insist and repeat that one would undoubtedly be mis-
taken if he imagined him immersed in pure adoration like the Seraphim
of the sanctuary in the book of Isaiah.75 We believe we are not doing
him an injustice by saying that such splendor could not be applied to
" poor Don Bosco," .who would rather echo the tormented prayer found
in the Psalms. He would write: "Let us also try to acquire the spirit of
prayer. In every need, in all trials, in misfortunes, before undertaking

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any difficult action, let us not neglect to have recourse to God. But
especially in spiritual needs let us turn to him with confidence." 76 Yes,
"Keep my life , for I am devoted to you; save your servant who trusts in
you ... have pity on me , 0 Lord , for to you I call all the day."77 With
these prayers , in his own way, he served the glory of God, whose power
and goodness he celebrated.
Th e Service of God Through Action
Don Bosco combined "piety" with active charity. He was convinced
that in the "difficult times" in which he lived the best way of serving
the glory of God was this form of charity. 78 Taking for granted that
it is possible to attain a life of perfection , whether through "piety"
or through the exercise of works of charity, by preference he was ready
to devote his energies to the works of charity . He explained that the
"older Third Orders .. . tended toward perfection through the exercise
of piety" while "our principal purpose (in the Union of Salesian Co-
operators) is the exercise of charity toward one's neighbor , especially
toward youth which is exposed to the dangers of the world and to so
much corruption ... " 79 This observation applies to all who claim his
spirit.
The service of others is first of all on the material plane. We know
about Don Bosco's insistence that all superfluous things be given to the
needy . Those who refuse to do this steal from the Lord and "according
to Saint Paul cannot possess the Kingdom of God."So He congratulated
those who left their superfluous goods to the poor in their wills but
jokingly remarked: "in the Gospel it is not written, 'Give what is super-
fluous to the poor at the time of your death' but simply 'give what is
superfluous to the poor.' "81 On the same material plane , the true
Christian nurses the sick, instructs and educates children, mediates con-
flicts between people without having to be begged and as soon as he
can.s2 The history of the saints of the Church-especially that of Saint
Vincent de Paul , which Don Bosco knew well - was sufficient to show
him that Christian charity is inexhaustible.SJ
But this was only the first step . Don Bosco practiced and preached
a "missionary" charity. He set in motion a program of life which we

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DON BOSCO
well know: Give me souls and take away the rest.84 As we have already
pointed out, often he would add to his favorite formula , "for the
greater glory of God ," and the words: "for the salvation of souls."
We will cite two more examples from the history of the Church that
inspired him. Saint Paul had appealed to Caesar and had wanted to go
to Rome "where by divine revelation he knew how much he would
labor for the glory of God and for the welfare of souls. " 85 Don Bosco
interpreted in the same way Saint Martin's saying at the end of his life:
"I do not refuse work." "With these words he showed his ardent desire
to go to heaven, but he would have postponed it still if it had been for
the greater glory of God and the benefit of souls."86 Don Bosco, then,
did not imagine that material service would not lead to spiritual service.
He taught that the sick have to be prepared for eternal life, young
people instructed in the knowledge of salvation, and Christian books
circulated so that the Good News can be announced, etc. 87 There are
so few people who are concerned about spiritual things , he would
observe with some melancholy, whereas these matters should be
their first concern.88 While he remarked that Dominic Savio and
Michael Magone did all sorts of services for their fellow students like
making their beds, shining their shoes, dusting their clothes, and taking
care of them when they were sick ,89 he advised that they should be
imitated preferably for their "dedicated charity," when they formed
apostolic groups or involved their friends in their own religious pro-
gress.90 Don Bosco was always a man looking to eternity .
Active Charity and Spiritual Perfection
Both groups of people help us : active Christians and those who
benefit us by the sweat of their brows . " Whoever saves a soul saves his
own ." Don Bosco saw his communities grow in perfection by virtue
of their spiritual works of charity.
He would say to all Christians : "An effective but often neglected
means of gaining Paradise is almsgiving," 91 a term which we have to
interpret , as often happens with Don Bosco , in a wider sense , "By
almsgiving I mean any work of mercy exercised toward one 's neighbor
for the love of God ."92 One day in 185 5 , Dominic Savio asked his

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director for a program of holiness , and he was immediately given a
high goal: "The first thing that he was advised to do to become a saint
was to become involved in winning souls for God ."93 About four years
later , one of the first versions of the Salesian Constitutions affirmed :
"The purpose of this Society is to bring its members together ... in
order for them to perfect themselves by imitating the virtues of our
Divine Savior, especially through the exercise of charity toward poor
youth."94 Certainly Don Bosco had not changed his mind when in
1868 he gave a panegyric on Saint Philip Neri and remarked that
in the tradition of Saint Ambrose "faith is acquired through zeal ,
and through zeal man is led to the possession of justice ." He also
quoted Saint Gregory the Great's words: "No sacrifice is so pleasing
to God as much as zeal for the salvation of souls ."95 Let us jump
six or seven years ahead to read a passage in a preparatory outline of
the regulations for Cooperators which is a little clearer in this regard
than the final text: this association "can be compared to one of the
ancient Third Orders , with the difference that in those orders Christian
perfection was proposed through the exercise of piety. In this associa-
tion the principal purpose is an active life dedicated to the exercise
of charity toward one's neighbor , especially toward youth in danger.
This constitutues the specific end of this Association."96 Passages
such as these are surely rare , but they are found in documents which
were well thought out and carefully written. Their clarity leaves no
room for error. Don Bosco believed that charity which is lived and
practiced with a spirit of prayer enables one to attain the same sanctity
which others seek through different ways , or better still, by insisting
on different values .
This doctrinal position of Don Bosco , which did not enjoy the
approval of all in Church circles , 97 is of too great interest for us not
to ask how he supported it. The sum total of his "reasons ," is not
disappointing.
He pointed out that , according to the Scriptures , " almsgiving obtains
pardon for sins, even when they are very many" and from this he de -
duced the fact that Christian charity "frees us from eternal death,"
" prevents" souls from falling " into the darkness of hell" and all ows
us to obtain "mercy in the eyes of God."98 His belief in the meritori-
ous value of good works is not foreign to these reflections. " It is cer-

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DON BOSCO
tain that sooner or later death will come to both of us (Don Bosco and
the reader) and perhaps it is closer than what we could imagine. It is cer-
tainly evident that if we do not do good works during our life , we will
not be able to reap their fruits at the moment of death, nor expect any
of their reward from God."99 Active charity, especially if it is apostolic,
is a source of excellent good works and hence, of merits. Don Bosco
would appeal to the authority of Saint Augustine: "If you have saved a
soul , you have predestined your own soul."too He would have Dominic
Savio say: "If I succeed in saving one soul I will also be sure of saving
my own," 101 a statement which was evidently inspired by this sentence.
The statement was followed by a paragraph on the brotherly love of
Dominic : "In this manner he had a way open for him to exercise charity
continually towards his neighbor and to accumulate merits before
God." 102 The increase in merits is quite clearly stated as being propor-
tional to the exercise of Christian charity. It is necessary to recall that in
his theology, which was in direct opposition to that of the Reformers,
charity was strictly associated with merits .
Don Bosco surely knew that the love of neighbor and the love of
God are compatible. Like Michael Magone, who practiced "the most
dedicated charity towards his companions," he "knew that the exercise
of this virtue is the most effective means for us to grow in the love of
God." 103 The charitable person comes closer to God through Jesus
Christ who is seen in his brothers. In spite of the religious socialism of
1848 , which was however quite ephemeral, Don Bosco's generation dis-
cussed the topic of Christian brotherhood and of the union of all men in
Christ much less than we do now. Nevertheless, Don Bosco knew the
most traditional elements of these truths. According to him , one day
when some people were asking Dominic Savio why he worked so hard to
serve others, he replied: "I do it because we are all brothers." 104 Don
Bosco himself used to speak with simplicity about his brothers, the
poor. 105 The chapter of Saint Matthew about the universal judgment
had taught him about the identification of Christ with all men, especially
if they are suffering: "It is a great stimulus to charity to see Jesus Christ
in the person of one's neighbor and to reflect that the good we do to a
fellow human being, the Divine Savior considers as done to himself, ac-
cording to these words: 'I assure you as often as you did it for one of my
least brothers , you did it for me.' " Hl6 Finally, the last reason, which

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apparently was not used very much by Don Bosco but which merits a
closer look was this: apostolic charity sanctifies us because it makes us
like Ch rist the Redeemer. " There is nothing more holy in this world than
to cooperate in working for the good of souls, for whose salvation Jesus
Christ shed the last drop of his precious blood."107 This reflection
found in the life of Dominic Savio is Don Bosco's.
Summarizing then , when apostolic charity sincerely works for the
Christian transformation of men, when it is patient and merciful as
God is patient and merciful, it leads to heroic holiness. Is not this ,
perhaps, the way that led Don Bosco to spiritual perfection and which
the Church was pleased to recognize in him?
All these things, however , did not complicate his life . He kept on
repeating frequently that he was working only for the greater glory of
God. The salvation of a soul increases this glory, so a sentence of his
found in the first edition of his Giovane provveduto (The Companion
of Youth) stated explicitly .1os The two ends, at first subordinated,
tended , it is true, to be put together. It should be said that they were
combined even more in the later Salesian tradition , once this procedure
was initiated during Don Bosco's time. But let us not forget how much
he always had the glory of God in view. To be true to his thinking,
even when it was not expressed in all its details , his disciple would have
to try to serve the honor of God with his " piety" certainly, but above
all with his active charity . In this way, the holiness he strove for with
simplicity would grow in union with Christ.
The Various States of the Christian Life
Don Bosco believed this growth in holiness was possible in the vari-
ous states of the Christian life. We have heard him say that everyone
can get to heaven by fulfilling the duties proper to "his state ." 109 Per-
haps it is good to note that by this term he did not intend to refer only
to the important states of Christian life. The subtitle of his Porta
teco (Your Spiritual Guidebook), a book meant for fathers and mothers
of families, for boys and girls, for hired hands and servants, read as
follows: "Important information about the duties of Christians given
so that everyone can attain his own salvation in the state in which he

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DON BOSCO
finds himself:" Evidently, this little book was meant only for lay
people. But, given his position , Don Bosco naturally had to explain
to his priests and religious how they also could attain perfection .
In the course of his life , he believed in three principal vocations among
Christians: the lay vocation , which he called simply the Christian
vocation, the religious vocation and the priestly vocation .u 0 His reflec-
tions about the first vocation can be forgotten often enough , but they
were not less numerous.
The Lay Christian
Let us recall that between 1850 and 1860 , Don Bosco was one
of those who inspired Piedmontese Christians through his religious
writings . It was for them that he wrote flyers, pamphlets, doctrinal
summaries and edifying biographies. On various occasions he tried to
bring Catholics together, especially lay people , to form apostolic
assocations . Throughout his life , he counseled lay people with whom
he corresponded and numberless other persons who wanted to talk to
him. He had , therefore, thousands of occasions in which to express his
own ideas about the life of a Christian who lives in the "world ."
Just as we are accustomed to do today , Don Bosco would begin with
the eminent dignity acquired at Baptism , from the moment of his
entrance "into the bosom of Holy Mother Church." The lay Christian
can be called son of God , who is his father , brother of Christ to whom
he belongs and beneficiary of the treasures of the graces of the Church .
"The Sacraments , instituted by our loving Savior , were instituted for
me . Through his death Jesus opened heaven for me and prepared it
for me. And in order that I might have someone who would look after
me , he wished to give me God himself for my Father, the Church for
my mother , and the Divine Word for my guide ." 1!1 We know that
Je sus did not con sider uneducated artisans and unrefined country
people unworthy of greatness. The fact that they were baptized was
enough to transform them in his sight. 112 For him holiness seemed to
be possible in the most humble states of life. "Within the bosom of the
Catholic Church everyone , no matter what his condition , can reach
perfection in all virtues . A poor farmer has proven this well .. . " !13

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And he would tell the story of Saint Isidore the farmer.
Don Bosco would direct lay aspirants to holiness without urging
them to imitate clerics and monks (a form of imitation he did not like) .
He would say to mothers of families: "Moderate your devotions in such
a way that they will not get in the way of your duties as a mother of
a family ."114 The lay person sanctifies himself in his own "state" and
in his own "condition." In fact, as we read in a book which is often
attributed to Don Bosco and certainly supervised by him: "Holiness
does not consist in doing extraordinary things , but in doing our duty
well according to our state and our condition. Our greatest concern,
then, should be to fulfill the duties of our state, even the most simple.
On this depends our holiness , our salvation , our eternal happiness or
unhappiness. The most indifferent actions such as manual labor, whole-
some recreation, eating and drinking can have great merit. " 115 The
holiness of a lay person consists in doing the duties of his state, not
because they are commanded, but because they are an expression of
the will of God. In these duties of one's state , religious duties are
included. However , the good lay person, according to Don Bosco , not
only does his duties perfectly, but he is of the world and serves it as
best as he can. In the books he wrote , he described mothers of families
who achieved their salvation by sewing, sweeping, and cooking,116
women servants who sanctified themselves by taking care of the live -
stock and by obeying their bosses,117 and soldiers, like Peter of Crimea,
who sanctified themselves on the battlefields and in the service of their
country.us When a lay person assumes public office he has the duty of
sanctifying himself by working for "society " as a whole.119 According
to Don Bosco, Saint Louis , King of France , "energetically promoted
the good and the prosperity of his people ." 120 And he did not think
that his manner of fulfilling his functions as head of state had stood in
the way of his sanctity. A good Christian is necessarily a good citizen;
not only , but Don Bosco would have willingly turned the proposition
around to say that only good Christians or at least those who are friends
of God , make good citizens. In one of his bulletins he explained : "My
life experience has been that only the practice of religion can assure
concord in families and the happiness of those who Jive in this valley
of tears."121 Here again appears one of his favorite theses.

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DON BOSCO
Virtues of a Lay Christian
The Christian profession demands of a lay person the faith of a
soldier. Even in his old age, Don Bosco would repeat this when he was
telling one of his dreams: "Take up the shield of faith, so that you can
resist the assaults of the devil."122 The collapse of some church institu-
tions and the confusion of opinions hurt a large number of Christians.
One of the worst problems was "human respect," which prevented the
weak from praying in public, from frequenting the sacraments and
defending the truth. In one word, human respect divided Christians.123
He expressed his distress in his life of the apostle Saint Peter: "If
Christians of our day had the courage of the faithful of the first days ,
overcame their human respect , and professed their faith fearlessly, we
would not see so much disrespect for our holy religion. And perhaps
many who seek to make fun both of religion and its ministers would
have been influenced by the goodness and innocence (of believers) to
respect both religion and its sacred ministers."124
He would also encourage lay people to practice another virtue which
was dear to his heart. He did not tolerate an idea of Divine Providence
which favored idleness. He did not call for a systematic social develop-
ment of the poor class and it happened, though rarely, that he would
even preach to the most unfortunate about being resigned to their
lot.12s His moderate spirit was not inclined to revolutionary causes,
but we know that he spent all of his energies in effectively aiding the
needy. He acted out of conviction and not only because he enjoyed
doing good: "Let us place in him (God) our trust and let us do as
much as we can to sweeten the bitter things of this life."126 "Take
heart , then , let our program be one of economy, work , and prayer."127
In spite of their clumsy composition, Don Bosco could make his own
the words of advice which his friend Peter had addressed to his own
family and which he himself had circulated throughout Piedmont in
1855: "Tell my brothers and my sisters that work makes good citizens,
that religion (he probably meant religious practice) makes good Chris-
tians, and that work and religion lead to heaven ." 12s
Are a living faith and assiduous work sufficient guarantees of happi-
ness in the life of a lay Christian? Certainly Don Bosco would also
preach to the faithful about chastity, patience, prudence, gentleness,

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and goodness, as we have demonstrated in the preceding chapters.129
We will not repeat ourselves. We merely want to understand whether
his idea of lay people- an idea very much influenced by the working
class mentality of the nineteenth century- incorporated, and to what
degree , the spirit of service in an age when, without a doubt, the spirit
of individualism reigned supreme.
Thanks be to God, there's nothing to be scandalized about. The exem-
plary lay people held up for admiration by Don Bosco did not believe that
they were alone in the world. Besides fulfilling the duties of their state,
they attended to the corporal and spiritual needs of their neighbor.
A father of the family thinks first of all of his wife, his children and
his relatives.130 Then he generously practices hospitality 131 and takes
part in the life of the local community. A model parishioner is de-
scribed in the following terms: "Besides attending Vespers, Benediction,
High Mass , he also succeeded in choosing some boys with good voices
and good will and taught them singing . . . He was choir director,
treasurer of many charitable works , a member of the town council, and
mayor for some time. The pastor had a fai thful parishioner in Peter
and called upon him when he needed help or advice in the most serious
and confidential problems."1 32 Such a zeal is quite admirable, and it
seems that he did not demand anything more of the readers of his
Porta teco (Your Spiritual Guidebook) of 1858 . Don Bosco 's apostolate
and the spread of his society made him widen the horizons of his
readers and hearers beyond their church belfry. He considered Christian
service as extending to the whole Church which , as we know, he viewed
as a family directed by the sovereign pontiff. " Among Catholics there
are neither our works nor their works. We are all children of God and
of the Church, children of the Pope , who is our common father."1 33
In this spirit , the Salesian Cooperators worked for their parishes , dio-
ceses, and, through the missions , for the whole Church.
Lay people, according to Don Bosco, were supposed to be apostles
both by deeds and example. They were to spread Christian truth,
look for vocations to the priesthood and encourage them, and try to
educate young people who are the hope of the future of society and of
the Church of Christ. In their endeavors, Christian lay people should
imitate the example of unbelievers and anti-clericals and be more united
than they. "We who profes~ that we are Christians should unite our-

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DON BOSCO
selves in these difficult times to propagate the spirit of prayer and
charity with all the means which our religion provides .. . " 134 The
Union of Cooperators was born from this concern of being effective: if
a cord is taken by itself it is easily broken but a three-ply cord is not
easily broken. Besides, Don Bosco added to this principle the doctrinal
motives for the apostolate which he placed on the lips of Dominic
Savio , namely the universality of redemption, the brotherhood of all
Christians in Christ , obedience to God and, finally , one's individual
growth in holiness. 135
To praise Don Bosco it is not indispensable to consider him as the
precursor of the spirituality and of the apostolate of the laity in the
second half of the twentieth century. Yet it is interesting to point out
that he tho ....5ht of adult Christians in their real life situations, of their
missionary role in the Church and of their growth in holiness by means
of their ordinary lives and the direct apostolate. Taken as a whole , his
ideas do not seem to have changed much . He kept repeating that it
was necP.~sary to propose to lay people a spirituality and an apostolic
style wt•ich was very simple and which would not take them away from
their real life situations and from their ordinary occupations. Certain
similarities between his teachings and that of noted contemporary theo-
logians who speak in the name of many others are quite striking.1 36
Don Bosco was among those in the nineteenth century who prepared
Christians for the battles of the twentieth century.
Religious of the Active Life
Don Bosco was concerned above all with lay people up to the middle
of his mature years. The problem of religious life, which he had only
occasionally confronted in his youth, entered his teaching after 1855.
From this time on he looked for a style of religious life suitable for the
life of priest-educators whom he thought of uniting in a new congre-
gation. This idea did not occur to him from out of nowhere . Everything
in his formation and in his environment had led him to consider foun-
ding a society of clerical religious or of priests. He had been inspired
by lessons learned from the Jesuits , Barnabites, Redemptorists, the
Oblates of Mary of Father Lanteri, the Rosminians , and of the Laz-

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arites.131 Evidently, this fact advises us against looking to him for
an original theory of the eremitical or monastic life. In reality, he had
in mind only active religious who separate themselves from the world
without fleeing from it , who do not fast and do not pray more than
fervent lay people , who practice with simplicity the evangelical counsels
of poverty , chastity and obedience in an organic community , and who
try to harmonize the quest for "perfection" demanded by their state
as consecrated persons with the needs of the apostolate to which they
are vowed.138
To avoid any misunderstandings , however, we would like to say
that Don Bosco wanted his Salesians to be true religious. Only reasons
of prudence and adaptation to the spirit of the times motivated him to
avoid using the title of "father, superior, provincial, etc.," which would
have given his work a monastic air which the very delicate sensibilities
of people around him would have rejected. He proposed to his spiritual
sons a style of life which would keep them removed from the dangers
of the world , give them well-honed weapons against the "triple concu-
piscences" and would help them grow in holiness .139 It is probable
that one day he said the following words (which we find in his biog-
raphy) : "(The purpose of the Salesian Society) is to save our souls
and then also to save the souls of others."140
In his mind, religious life was characterized by the practice of the
vows , of the constitutions and of community life. The vows consist
of a gift of oneself to God , but a gift that one is always tempted to
take back. "Take care and make sure that neither the love of the
world, nor attachment to one's relatives, nor the desire for a more
comfortable life should lead you to break and profane your sacred
vows and thus to betray your religious profession through which you
have been consecrated to the Lord. Let no one take back what he has
given to God."141 The vows are then a serious matter. Remember,
Don Bosco would continue, the story of Ananias and Sapphira, those
unfortunate persons who failed to keep the promise of poverty which
they had made and were immediately punished .142 He would often
refer to Saint Anselm's teaching that a good deed done without a vow
is like the fruit of a plant, while if it is done with a vow it is like the
fruit and plant together.143 Finally, the vows have the advantage of
uniting religious with their superior, the superior and the congregation

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DON BOSCO
with the Pope, and through the Pope with God.144 Don Bosco's
ecclesiology also defined his ideas about religious life.
The observance of the vows is well defined in the Constitutions ,
"those rules which Holy Mother Church was pleased to approve as our
guide for the good of our souls and for the spiritual and temporal good
of our beloved students."145 Don Bosco did not wish that these rules,
which are an expression of the will of God through those who are his
authentic representatives, should be burdensome because the yoke of
Christ is first of all "light." Nonetheless, he recognized the ascetical
character of his Constitutions no matter how easy they were. "My
dear friends, do we perhaps want to go to heaven in a limousine? We
have become religious not to enjoy ourselves, but to suffer and to earn
merits for the other life. We have consecrated ourselves to God not to
command but to obey, not to attach ourselves to creatures but to
practice charity toward our neighbor for the love of God, not to create
for ourselves a comfortable existence but to be poor with Jesus Christ ,
to suffer with Jesus Christ on this earth in order to become worthy of
his glory in heaven."146
The vows and the constitutions tie a religious to community life,
which Don Bosco imagined to be modeled after that of the Church of
Jerusalem , in which all goods were held in common, in which the
resources of each one were used for the happiness of all, and in which,
in short, the faithful were of "one heart and one soul."147 "The
members of the Society lead a common life in all things, and as regards
food and dress ." 148 They help each other grow in perfection. "A
person who is alone is unfortunate (Woe to those who are alone)" while
the religious is guided by his superiors , in whom he has total confidence.
He listens to them and puts into practice their timely counsels for his
sanctification and for the success of his ministry .149 Charity, which
benefits the soul so much, transformed the communities which flour-
ished according to the heart of Don Bosco . Unfortunately we only
have sketchy information about these communities, only touching
souvenirs and very cordial and fervent letters.1so The common life
was meant to moderate the harshness of the vows. In spite of their
asceticism , something which they did not neglect , these communities
could not have been happier. Don Bosco was cheered by their happi-
ness, because joy is a blessing too precious to be misinterpreted. "Oh,

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if our brothers entered the Society with these dispositions , our houses
would certainly become a true earthly paradise ... We would have, in
short , a family of brothers gathered around their father in order to
promote the glory of God on earth and then one day go to heaven
to love him and praise him in the unlimited glory of the saints."151
This purpose of religious life was less oratorical than it might seem.
In fact, Don Bosco tied together the religious life and the apostolic life
with his constant principle of serving God and his glory. It is true that
"our vows . . . can be considered as spiritual cords with which we
consecrate ourselves to the Lord and place our wills, our good, our
physical and moral energies in the hands of the superiors so that all
together we might be of one heart and one soul in order to promote
the greater glory of God according to our Constitutions ... !"152
Priests
At the center of priestly life Don Bosco always placed the service
of the Lord.
The priest protects "God's great in te rests ," 153 and expects a reward
only from him. To the marchioness who thanked him for introdu:::ing
"Gregorian Chant ('the song of songs'), music, arithmetic and even
the metric system" into her schools, Don Bosco answered : "There is
no need to thank me. Priests have to work. God will repay everything,
so let's not talk about this any more ." 154 When the necessity presented
itself, he spent himself completely for God: "Do we really have to
·work? I will die on the battlefield of work 'like a good soldier of
Christ.' " 155 He was "God's thurible," according to an expression of
his conceived a few years after his ordination to the priesthood .1 56
When he reflected on the special significance of his priestly function,
Don Bosco evidently pointed out the sacrifice of the Mass and the
Sacrament of Penance, which gave a priest precedence "over the angels
themselves."157 We believe we are not mistaken when we state that for
him the priest was above all a minister, that is, a worker or a soldier of
God.
Along with many writers of the Counter Reformation , especially
Saint Alphonsus, who was in turn a close follower of Saint Charles

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Borromeo,1ss Don Bosco drew up a list of the most indispensable vir-
tues for priests. The first virtue in the list was ascetical detachment.
"In the priestly state the norms established by our Divine Savior
have to be followed: that is, to renounce all comforts, all worldly
glory , all earthly pleasures in order to give oneself up to the service of
God ." 159 The spirit of prayer , which is very necessary for lay people,
is even more so for the priest. He wrote in 1847: " Prayer for a priest
is like water for a fish, air for a bird , and a spring for a deer." 160 Final-
ly, without a doubt , he considered zeal, nourished by faith and love, to
be the characteristic priestly virtue.
Sometimes he felt disappointed by the lack of faith, of love and of
zeal among the priests who surrounded him . He believed that the
imitators of Saint Vincent de Paul were far too few. 161 Just the same,
priests of Saint Vincent's caliber had existed in the past and existed
in the present. There were, for instance , Saint Philip Neri, Father
Joseph Cafasso, and also a priest friend of his , Father Carlo Valfre
(1813-1861) , pastor of Marmorito , whom he praised highly in his life
of Dominic Savio: " He was tireless in carrying out his duties. Instruc-
ting poor children , assisting the sick, and helping poor people were
typical expressions of his zeal. For his sheer goodness , charity , and
service , he could be held up as model for any priest who had the care
of souls entrusted to him . .. " 162 In a panegyric in honor of Saint
Philip Neri which he gave to an audience of priests , he zeroed in on the
" zeal on which depended, as on a hinge, all his other virtues -zeal for
the salvation of souls! This is the type of zeal recommended by the
Divine Savior when he said : 'I have come to light a fire on the earth.
How I wish the blaze were ignited! '" 163
The activities of a priest demand this kind of ardent zeal. "Some
might say : 'Saint Philip Neri worked these wonders because he was a
saint.' I would put it this way : Philip worked these wonders because
he was a priest who acted according to the spirit of his vocation ...
But what should absolutely move us to carry out our priestly function
with zeal is the very strict account which we as ministers of Jesus
Christ will have to give before his Divine Tribunal of all the souls
entrusted to our care." 164 True zeal moves us to take the measures
which are most needed . "Souls are in peril and we have to save them .
We are obliged to help as simple Christians, whom God has commanded

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to take care of their neighbors: 'And he will demand of each one an
account of his neighbor.' We are also obliged because it is a question of
helping to save the souls of our brothers because we are all the children
of the same heavenly Father. We should feel ourselves encouraged to
work to save souls in a special way because this is the most holy of holy
activities: 'The most divine of all divine things is to cooperate with God
in saving souls (Denis the Areopagite).' "t6s
Conclusion
The best conclusion for this chapter is the eulogy in honor of
Saint Philip Neri whom he called "one of the wonders of the sixteenth
century.'' 166 According to Don Bosco, his activities "serve as a perfect
model of virtue for simple Christians, for fervent monks, and for the
most hard-working priests." 167 He was a man whose deeds, like those
of all the saints, were directed toward one end: "the greater glory of
God and the salvation of souls ."168 He was a man who practiced the
virtues which Don Bosco valued the most: chastity- "he could tell
by a certain odor whether those around him possessed this virtue
or were defiled by the opposite vice"- 169 and supernatural charity,
neither unreasonable nor harsh , but gentle , kind, made pleasant by an
inexhaustible cheerfulness which he reserved for the poor and for
children, who are especially loved by Jesus Christ.170

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NOTES
1. G. Bosco, fl mese di maggio, 8th ed., Turin, 1874, p. 83.
2. Jn . 14, 30.
3. G. Bosco, fl mese, Zoe. cit., p. 85.
4. G. Bosco, fl giovane provveduto, 2nd ed., Turin, 1851, p. 6.
The expression comes from Ps. 99, 2.
5. G. Bosco, fl mese, foe. cit., p. 86.
6. G. Bosco, Savio Domenico, Turin, 1859 , pp. 86-87 (English
ed., seep. 106). cf. Doc. 14 below.
7. G. Barberis, Dio cesan Process of Canonization, ad 22; in the
Positio super introductione causae. Summarium , p. 427.
8. M. Rua, ibid. , ad 22, in the Positio, op. cit., p. 667.
9. Ibid., p. 732.
10. Ibid., p. 734.
11. An especially positive witness: "The servant of God had as a
primary and absolute goal the glory of God and the sanctification
of his proteges" (ibid., ad 16, in the Positio , op. cit., p. 154 .)
12. Ib id., p. 22, p. 651.
13 . Ibid ., p. 600 (according to the Ricardi confidenziali ai diret-
tori) .
14. Quoted (but by whom?) in the Responsio ad Animadversiones
R.P.D. Promotoris fidei super dubio , Rome, 1907, p. 3, par. 5.
15 . E. Ceria, Don Bosco con Dio, ed., cit., p. 243.
16. G. Bosco's letter to Br. Herve de la Croix (October, 1845, accor-
ding to Fr. Ceria, Epistolario, vol. I, 15 .
17 . G . Bosco, fl sistema metrico decimale ridotto a semplicitd, 4th
ed., Turin, 1851 , p. 4 .
18. G. Bosco's letter to Count U. Grimaldi de Bellino, Sept. 24,
1863, Epistolario , vol. I, 280.
19 . G. Bosco fl giovane, ed., cit., p. 102.
20. G. Bosco's letter to the Countess de Camburzano, Dec. 26,
1860, Epistolario, vol. I, 201.

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THE GREATER GLORY OF GOD
235
21. G. Bosco's letter to M. Rua , 1863, Epistolario vol. I, 288.
The evolution of this document, which was to become a classic in
the Salesian tradition, would lead us to believe that the statement was
not completely clear for the Salesians during the last years of Don
Bosco. In 1886, the statement reads simply: "In matters of greater
importance raise your heart briefly to God before deciding" (Ricardi
confidenziali ai direttori, 1886, in A Amadei, Memorie, vol. X, 1041
(English ed., p. 447). This is very interesting.
22. G. Bosco , Vita di S. Paolo, 2nd ed., Turin, 1878, p. 12 . and
ibid., p. 25: "The holy Apostles, who sought only the glory of God ... "
23. Panegyric written in May, 186 8 already cited; in Lemoyne,
Memorie, vol. IX , 215 (omitted in English ed). Cf. "Documents"
below.
24. G. Bosco, Storia ecclesiastica, new ed., Turin, 1870, p. 302
(cf. also Doc. 27).
25. G. Bosco, Savio Domenico, 6th ed ., Turin, 1880, p. 71 (English
ed., p . 96). Cf. also the address of Professor Picco on his pupil Dominic,
ibid., p. 122 (English ed., pp. 144 ff).
26. The text adds: "and the salvation of souls" (panegyric in honor
of St. Philip Neri quoted in Lemoyne, Memorie, vol. IX, 214 (omitted
in English ed.); Cf "Docu ments " below. We are distinguishing the two
ends before trying to combine them later on.
27. According to A. Brou, quoted by P. Pourrat, La spiritualite
chretienne, Paris, 1925, vol. III, 51.
28. G. Cagliero, Diocesan Process of Canonization, ad 22; in Positio
super introductione causae. Summarium p. 748.
29. G. Bosco, Savio Domenico 6th ed., Turin, 1880, p. 63 (English
ed., pp . 83 ff.); Bosco 's letter to Salesians, 1868, Episto/ario, vol. I,
551 and letter to C. Louvet, May 3, 1887 , ibid., vol. IV , 477 .
30. G. Bosco, Savio Domen ico, ed. cit., p. 98 (English ed ., p. 119).
A similar reflection can be found in ch. 27, p. 128 (English ed., p. 151).
31. G. Bosco's letter to A. Savio , Sept. 13, 1870. Episto/ario,
vol. II, 11 7.
32. G. Bosco 's letter to the superior of the Faithful Companions ,
June 16, 1871 , ibid., p . 165.
33. S. Marchisio, Diocesan Process of Ca:10nization, ad 22: Positio
super introductione causae. Summarium p. 604 .
34. G. Bosco's letter to Marchioness M. Fassati, Apr. 21, 1866,
Epistolario, vol. I, 387. The date which the editor of this collection
seems to have forgotten to transcribe, was obtained from Lemoyne,

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236
DON BOSCO
Memorie, vol. IX , 292 (omitted in English ed.)
35. G . Bosco 's letter to G .B. Verlucca, Jul. 18, 1866, Epistolario .
vol. I, p. 413.
36. G . Bosco, spiritual "gift" for a member of the Provera family,
1868, Lemoyne, Memorie, vol. IX, 38 (English ed., p. 27).
37. G. Bosco 's letter to Canon A. Vogliotti, May 20, 1869, Episto-
/ario, vol. II, 29.
38. G. Bosco 's letter to D. Belmonte, Sept. 22, 1869, Epistolario,
vol. II, 48.
39 . G. Bosco's letter to Cardinal P. De Silvestri, Jul. 21, 1869,
Epistolario, vol. II, 3 8.
40. G. Bosco's letter to the archbishop of Turin, Nov. 28, 1869 ,
Epistolario , vol. II, 63.
41. Report to the Holy See about the Salesian Society in 1870,
Lemoyne, Memorie, vol. IX , 788 (omitted in English ed.).
42 . G. Bosco 's letter to Countess C. Callari, Apr. 28, 1870 , Epis to-
lario , vol. II, 87.
43. G. Bosco's letter to the students at Lanzo, Dec. 26, 1872 ,
Epistolario, vol. II, 245.
44. G. Bosco, Porta teco, Turin, 1858, p. 24; according to Eph. 6, 4.
45. Cf. Cooperator! sa/esiani, 3 (also Doc. 33 below).
46 . G. Bosco's letter to Salesians, May 1, 1887, E. Ceria, Memorie,
vol. XVIII, 759.
47. Cf., for example, Doc. 23 below, notes of a conference given on
Sept. 26, 1868, according to Lemoyne, Memorie, vol. IX , 355-356
(English ed., pp. 166-68)
48 . G. Bosco ,MagoneMichele, Turin, 1861 , pp . 46-47 cited above.
49 . Rego/amen to per le case, Turin , 18 77, p . 64.
50 . G. Bosco, I/ giovane, 2nd ed., Turin, 1851, p. 77 . La Chiave
de/ Paradiso, Turin, 1857, p. 30.
51 . Ibid, Le Sei domeniche: "Saint Aloysius, Model of Prayer,"
pp. 68-70.
52. G.B. Anfossi , Diocesan Process of Canonization, ad 22; Positio,
Summarium, p. 442.
53 . Manuscript notes, A.C.S., S. 13 2, "Prediche," C.3; cf. Lemoyne,
Memorie, vol. IX, 997 (omitted in English ed.).
54. Regolamento per le case, Turin, 1877, p. 63.

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THE CREA TER GLORY OF GOD
237
55 . G. Bosco, Luigi Como/lo, 4th ed., Turin, 1884 , p. 32.
56 . G. Bosco, Savio Domenico, Turin, 1859, p. 63 (English ed.,
p. 79).
57. G. Bosco , Magone Michele, Turin, 186 1, pp. 29-31 ; fl Pastorello
delle Alpi, Turin, 1864, pp . 114-115.
58. " Personal recollectedn ess, a clear, devout and distinct pronunci-
ation of the words of the divine office , modesty in speech, in looks and
in hearing , both inside and outside the house, ought to be such as to
distinguish them from all others." (Co nstitutions of th e Society of St.
Francis de Sales, approved in 1874, ch. 3, art 2 ; ed. A. Amadei, Memo-
rie, vol. X, 982 (omitted in English ed .).
59. G. Bosco 's letter to the students of the Oratory of Valdocco,
Jul. 23, 1861 , Epistola rio, vol. I, 207.
60. G. Bosco, La Chiave de! Paradiso, 2nd ed ., Turin, 1857, p. 29 .
61. Cf. Lemoyne , Memorie, vol. V, 940 (English ed. , p. 644) the
edition of an old manuscript of the constitutions whose exactness we
have been able to verify ; chapter on "The Practices of Piety ," art. 3.
62. S. Svegliati, Animadversiones in Constitutiones Sociorum sub
titulo S. Francisci Salesii in Diocoesi Taurinensi, 1864, art. 8: " It is
to be hoped that the members devote more than an hour to vocal
an d mental prayer daily . . . " (Ed . by Lemoyne, Memorie, vol. VII,
708 (omitted in English ed .).
63. According to a conference given by Don Bosco at Trofarello,
Sept. 26, 1868, edited by Lemoyne, Memorie, vol. IX, 355 (English
ed. , pp . 166-67).
64. Testimony by Prato at the diocesan process for canonization of
Joseph Cafasso, p. 875 ; according to A. Grazioli, La pratica dei con-
fessori, op. cit., p. 92.
65. Judging by the R egulae Seminariorum archiepiscopalium
clericorum, Turin , 1875, rules which in this case were quite like those
of the Salesians.
66. Cf. , for example, E. Ceria, Do n Bosco con Dio, ed., cit.,
pp . 2-3 .
67 . G. Bosco, La Chiave d e! Paradiso ed. cit., p. 39.
68. Cf. the articles or chapters on the spirit of prayer in Bosco,
Savio Dom en ico , Turin, 1859, pp . 62 ff. (English ed ., pp . 79 ff.) ;
flPastorellod elleAlpi, Turin , 1864 , pp .113-119 .
69 . G. Bosco, fl giovane, 2nd ed., Turin, 1851 , p. 69.
70 . G. Bosco, Savio Demenico, ed. cit. , p. 62 (English ed., p. 79).

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238
DON BOSCO
71. G. Bosco, fl Pastorello, ed. cit., pp. 117-118.
72. G. Cagliero, Apostolic Process of Dominic Savio , ad 17; Positio
super virtutibus, Rome, 1926, p. 129.
73. G. Bosco , Savio Domenico, ed., cit., ch. 19 (English ed., see
p. 79).
74. Developed at length by E. Ceria, Don Bosco con Dio, ed. cit.,
ch. 17: "Dono di orazione," pp. 327-349.
75. Is. 6, 1-3 .
76. G. Bosco, fl giovane, ed. cit., p. 69.
77. Ps. 85, 24.
78. Cooperatori salesiani, I (cf. below Doc. 33).
79. Ibid., 3.
80. Conference given at Lucca, Bollettino salesiano, 1882, ann. VI,
pp .8 1-82.
81. Sermon given at Nice, Aug. 21, 1879, according to E. Ceria,
Memorie, vol. XIV, 258. The lack of sources makes this assertion
doubtful, but it is in plain accord with other expressions which are
certainly Don Bosco's.
82. G. Bosco, fl mese, 8th ed., Turin, 1874 , p. 178.
83. "Christian charity, which had already worked so many wonders,
would work new wonders, and in some respects, greater wonders in
the person of St. Vincent de Paul " (Bosco, Storia ecclesiastica,
new ed., Turin, 1870, p. 308).
84. Cf. also Bosco, Savio Dom enico, ed. cit., p . 38 (English ed.,
p. 53).
85. G. Bosco, Vita di S. Paolo, 2nd ed., Turin, 1878, ch. 21, p. 99.
86. G. Bosco, Vita di S. Martino, 2nd ed., Turin, 1886, p. 79.
87. G. Bosco, fl mese, Zoe. cit., p. 178.
88. Cf., for example, his conference to Salesians, Sept. 18, 1869,
already cited.
89. G. Bosco , Savio Domenico, 6th ed ., Turin , 1880 , p. 71 (English
ed., p. 96); Magone Michele, ed. cit., pp. 48-49.
90 . G. Bosco, Savio Domenico, ed., cit., ch . 11 (cf. also Doc . 13
below); and Magone Michele, ed. cit., ch. 10-11 , passim . Here once
again we notice the affinity between his teaching and that of St. Al-
phonsus, for example, that of the Tru e Spouse of Jesus Christ, ch. 12:
" On Charity Towards One 's Neighbor. "

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THE CREA TER GLORY OF GOD
239
9 1. G. Bosco, fl mese, lac. cit., p . 175.
92. Ibid., p . 175 . This definition was given explicitly by Don Bosco:
" By almsgiving, I intend whatever work of mercy ... "
93 . G. Bosco , Savio Dom enico , Turin, 18 59 , p. 53 (English ed.,
p. 67);cf. also Do c. 13 below.
94. Congregazione di S. Fran cesco di Sales, manuscript cited above,
chapter: "Purpose of this congregation , art. I (cf. Doc. 12 below).
9 5. Panegyric in honor of St. Philip Neri cited above , Lemoyne,
Memorie, IX , 216 (omitted in English ed.); cf. Doc . 21 below.
96. Associaz io ne di buone opere, Turin, 1875 , III, 6. After having
received a brief from Pius IX , Don Bosco will claim papal support
for this idea in the final text .
97. Lacking further information, we draw this hypothetical con-
clusion about the evolution of this article quoted from the Salesian
Constitutions in which the only object given in the original text is :
Christian perfection through the practice of charity. This single end
began to split into two joint ends, nan1e!y , Christian perfection and
the practice of charity, around the time when the constitutions were
submitted to Rome for approval. In the version approved in 1874, one
reads the following: "The object of the Salesian Society is that its
members, while striving to attain Christian perfection, shall be engaged
in works of charity, both spiritual and temporal, on behalf of the
young, especially of the poorer classes." (ed . Amadei, Memorie, vol. X,
9 56 ; omitted in English ed.).
98. G. Bosco, fl mese, ed. cit., pp. 17 5-1 76.
99. G. Bosco , fl Pastorello delle A !pi, Turin, 1864, pp . 179-180
(cf. Doc. 18 bel ow). See also Maniera fa cile, 5th ed, Turin, 1877,
p. 101 , the 19th and 20th quotations from the Scriptures.
I 00. Panegyric in honor of St. Philip Neri, Lemoyne, Memorie,
vol. IX , 221 (omitted in English ed.), cf. " Documents" below ; Cooper-
atori salesiani, S. Pier d' Arena, 1877, " Introduction."
101. G. Bosco , Savio Dom enico, Turin, 1859, p. 56 (English ed.,
p. 69).
I 02. Ibid. , p. 62 (English ed., see chapter 11 ).
103. G. Bosco, Magone Michele, ed. cit., p. 47.
104. G. Bosco , Sav io Domen ico, ed., cit., p. 55 (English ed., p. 69).
105. G. Bosco, fl m ese , ed. cit., p. 177: "But do not forg et that the
poor are your brothers ."
106 . G. Bosco , Introduzion e alle R ega le o Costituzioni, Turin, 1885,

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DON BOSCO
p. 34. The beginning of this paragraph is nussmg in the editions of
1875 and 1877, and so was added later, although with Don Bosco's
knowledge and signature. The same idea is expressed in fl mese di
maggio , ed . cit., p. 17 5; and in a talk to the Salesian Cooperators
of La Spezia, Apr. 9, 1884, according to the Bolletino salesiano, May
1884 , quoted in E. Ceria, Memorie, vol. XVII, 70.
107. G. Bosco, Savio Domenico , ed. cit., p. 53 (English ed., p. 67).
The same idea will appear again in the same chapter, p. 55 (English
ed. p. 69) but in a less precise form (cf. Doc. 13 below).
108 . "May the Lord grant that, after you put into practice these few
suggestions, you may attain salvation and thus increase the glory of
God, which is the only purpose of this little book" (Bosco, fl giovane,
2nd ed ., Turin , 1851, p . 8). Perhaps because it appeared to be too
complicated for the boys, the above was rewritten as follows: "May
the Lord grant that, after you put into practice these few suggestions,
you may increase the glory of God and thus attain your salvation,
which is the main purpose for which we were created" (op. cit., 10 Ist
ed ., Turin, 1885, p. 8). At any rate, this shift of emphasis deserves
closer study.
109. Cf. ch . 6, above .
110 . Don Bosco's views about the question of vocation to various
states of life deserves a special study. His teaching was related to that
of St. Alphonsus: whoever refuses the call of the Lord endangers his
salvation. (cf. G. Cacciatore, in S. Alfonso M. de'Liguori, Opere asce-
tiche. Introduzione generate, 1960, pp. 228-229).
111. G. Bosco, fl mese, ed. cit., pp. 68-70.
112. Cf. ch. 2 above.
113. G. Bosco , Storia ecclesiastica, new ed., Turin , 1870, p. 216.
114. G. Bosco, Porta teco, Turin, 1858 : in a series of counsels taken
from a letter by the Blessed Yalfre.
115. (Anonymous) fl Cattolica provveduto, Turin, 186 8, p. 53 2;
in the course of a meditation which was probably copied.
116 . For instance, Peter 's mother, in G. Bosco , La forza della buona
ed ucazione, Turin, 185 5.
117. G. Bosco ,A ngelina, Turin , 1869.
118. G. Bosco , La forza, pp. 75-101.
119. G. Bosco, Porta teco, Turin, 1858, "Avvisi particolari pei capi
di famiglia," "Condotta pubblica nel paese. " pp . 30-32.
120. G. Bosco, Storia ecclesiastica, new ed., Turin, 1870, p. 237.

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THE CREA TER GLORY OF GOD
241
12 1. G. Bosco, Severino, Turin, 1868, p. 175.
122 . Dream written down on Sept. 10, 1881, E. Ceria, Memorie,
vol. XV, 183 .
123. G. Bosco, Severino, op. cit., pp . 146-161, et passim.
124 . G . Bosco, Vita di San Pietro, Turin, 1856, pp. 80-81.
125 . We were able to find only the following thoughts by Allegro,
one of the pleasant characters of the Casa de/la fortuna: "No, no,
money and wealth cannot satisfy the human heart. Only the good use
of money and wealth can do so. Everyone should be happy with his
state in life without seeking to have more than he needs. A piece of
bread , a serving of polenta, and a bowl of soup are enough for me:
(Bosco, La Casa della fortuna , 2nd ed., Turin, 1888, p. 9).
126. G. Bosco, Severino, op. cit., p. 22. This comment by Severino 's
father reflected certainly the mind of the biographer.
127. Ibid. , In passing, we should note that considering prayer of
equal importance with work was in no way part of Don Bosco's think-
ing, no matter what has been said on this point. Fr. A. Auffray's
chapter in En Cordee derriere un guide sur, saint Jean Bosco, Lyon
(1948), pp. 31-36 entitled: "To work is to pray," is not , therefore,
quite right.
128 . G. Bosco, La forza della buona educazione, op. cit., p. 89.
129. Cf. also Bosco, La Chiave de/ Paradiso, 2nd ed., Turin, 185 7,
pp. 20-23 (cf. also Doc. 8 below).
130 . G. Bosco, Porta teco, op. cit., pp. 22-29.
131. Cf., for example, Bosco, Severino, op. cit., pp. 10-11.
132. G. Bosco, Angelina, op. cit., pp. 7-8.
133 . Conference cited above, Lucca, 1882, according to the Bolletino
salesiano, 1882, ann . VI, 81.
134 . Cooperatori salesiani, I (cf. Do c. 33 below).
135 . G. Bosco, Savio Domenico, Turin, 1859, pp. 55-58 (English
ed, p. 69); Cf. Doc. 13 below.
136 . Cf. J. Guitton, L 'Eg/ise et Les laics, Paris, 1963, p. 143-150.
13 7. Also from other less-known societies, such as the Congregation
of Secular Priests of the Schools of Charity , founded in Venice by
Antonio Angelo and Marco De Cavanis and approved by Gregory XVI
on May 21, 1836.
138. Don Bosco's teaching on the religious life is found above all in
his conferences and circular letters to Salesians, Cf. in particular the

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DON BOSCO
outlines of conferences from 1872 to 187 5 found in Amadei, Memorie,
vol. X, pp. 1083-1091, and the following circular letters: " On Entrance
into the Society," June 9, 1867,Epistolario, vol. I, 473-475; "On Unity
of Spirit and Administration ," op. cit. , p. 555-557 (this letter, edited
from an autographed outline, was probably never sent out) ; "On
Family Spirit," Aug. 15, 1869, op. cit., vol. II, 43-45. "On Economy,"
June 4 , 1873 , op. cit., pp . 285-286; "On Religious Discipline" Nov. 15,
1873 , op. cit., pp. 319-321 ; "On the Salesian Constitutions," Aug. 15 ,
1874: Introdu z ione alle Regale o Costituzioni, Turin, 1875 (the
text was expanded in the editions of 1877 and 1885 without modifying
the date of the document; "On Some Points of Religious Discipline,"
Jan . 12, 1876 , Epistolario, vol. III, 6-9, "To the Directors of the Houses
on Some Problems of the Religious Life" ; Nov. 29, 1880, op. cit.,
pp . 637-638; " On the Observance of the Constitutions," Jan. 6, 1884,
op. cit., vol. IV, 248-250 ; "Spiritual Testament," circa 1884, Ceria,
Mem orie, vol. XVII, 257-273 ; cf. also concerning this last letter, Epis-
tolario, vol. IV, 392-393 .
139. Cf. the autographed notes of conferences on the religious life,
edited by Lemoyne, Memorie, vol. IX, 986-987 (omitted in English
ed.) ; cf. also Doc. 26 below: Bosco, Introduzione alle Regale o Costi-
tu zioni, Turin, 1877, "Entrance into Religion," pp. 4-5 .
140. Conference of Oct. 29 , 1872, according to the notes of Cesare
Chiala, published in Amadei, Memorie, vol. X, 1085 (English ed. ,
p . 476). Cf. also: "In order to assure the salvation of his soul, (Aloysius
Gonzaga) resolved to enter the religious state : Bosco, Le Sei dome-
niche, 8th ed., Turin, 1886, Cenni sopra la vita, p. 15.
141. Spiritual testament, Epistolario, vol. IV , 392.
142. Conference of Sept. I , 1873 , from Cesare Chiala's notes, Ama-
dei, Memorie , vol. X, 1087 (English ed., p. 478) .
143. Ibid., and G. Bosco, Introduzione alle Regale, ed. cit., " Vows,"
p . 19 .
144 . G . Bosco, Introduzione alle Regale, ibid.
145. G. Bosco's letter to Salesians, Jan . 6, 1884, Epistolario, vol. IV,
249.
146 . Ibid., p. 250 .
147 . Cf. on the Church of Jerusalem, Bosco, Vita di San Pietro,
Turin, 1856 , p. 82; Storia ecclesiastica, new ed., Turin, 1870, p. 24;
Maniera facile, 5th ed., Turin, 1877, p. 75, etc. It is evident that the
expression, which he loved to quote so much, "one heart and one
soul," came from his idea of this Church.

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THE GREATER GLORY OF GOD
243
148 . R egulae seu Constitutiones, 1874, ch. 4 , art. 7 (cf. Amadei,
Memorie, vol. X, 962, omitted in English ed.).
149. G. Bosco's letter to Salesians, Aug. 15 , 1869, Epistolario, vol. II,
43-44.
150 . Cf., for example, Bosco 's letter to G. Garino, 1863, Epistolario,
vol. I, 276; letter to G. Bonetti, 1864, ibid., p. 327; and letter to D.
Tomatis, Mar. 7, 1876, ib id., vol. III, 26-27 (cf. Doc. 18 , 20, 30 below).
151. G. Bosco's letter to Salesians, June 9, 1867, Epistolario, vol. I,
475.
152 . G. Bosco, Introduzione a/le Regale, Turin , 1877, "Vows,"
p. 19.
153 . According to a reliable witness at his process of canonization,
Don Bosco said, "A priest is always a priest . .. To be a priest means to
have always in view God's best interests , that is to say, the salvation of
souls. " (Lemoyne, Diocesan Process of Canonization, ad 13, in Positio
super introductione causae. Summarium, p. 122).
154. AccordingtoMemoriedel/'Oratorio, p. 161.
155. G. Bosco's letter to a pastor of Forli, Oct. 25, 1878, Epistolario,
vol. lll, 399 (Cf. Doc. 32 below).
156. Record of resolutions taken by Don Bosco after the spiritual
exercises of 1847, according to Ceria, Don Bosco con Dio., ed., cit.,
p. 93.
157 . Notes taken in 1868 by someone present during a sermon by
Don Bosco on the priesthood, edited by Lemoyne, Memorie, vol. IX,
343-344 (omitted in English ed.); cf. Doc. 22 below.
15 8. Cf. on the sources 9f the works of St. Alphonsus on the priest-
hood, G. Cacciatore, Introduzione generale, S. Alfonso M. de Liguori,
Opere ascetiche, op. cit., pp. 224-231.
159. G. Bosco's letter to the students of the upper grades of Bargo
San Martino , June 17, 1879, Epistolario, vol. III, 4 76.
160 . Record of resolutions cited above, in E. Ceria, Don Bosco con
Dio, ed. cit., p. 93.
161. Cf. II Cristiano guidato, Turin, 1848, Preface , p . 4; notes taken
by someone present in 1868, in Lemoyne, Memorie, vol. IX, 344
(omitted in English ed .); cf. Doc. 22 below.
162. G. Bosco, Savio Domenico, 6th ed. , Turin, 18 80, p. 92, note
(note found in English ed.).
163 . Panegyric cited above, May 1868, Lemoyne, Memorie, vol.

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DON BOSCO
IX, 215 (omitted in English ed.); cf. " Documents" below.
164 . Ibid., pp . 219-220 (omitted in English ed.); cf. "Documents"
below .
165 . Ibid. , p. 220 (omitted in English ed.); cf. ·" Documents" below.
166. G. Bosco, Storia ecclesiastica, new ed., Turin , 1870, p. 295.
167 . Panegyric, pp . 214-215.
168. Ibid., p. 214.
169. G. Bosco, Storia ecclesiastica, pp. 295-296.
170. Panegyric, pp. 217-219.

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CONCLUSION
Don Bosco
in the History of Spirituality

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The Spiritual Life According to Don Bosco
Now it is possible to review the chief characteristics of the spiritual
life according to Don Bosco before trying to assign a place to his
thought in the history of Catholic spirituality.
Don Bosco considered this earthly life as a road to happiness: and
along this road the highest possible degree of holiness leads to personal
happiness. Man finds himself on his way with all his natural and super-
natural resources. In following this road, man finds joy and peace as
long as he does not go astray. He travels on his way following the
directions given by the Church. His world includes God, Christ, the
Immaculate Virgin Mary who is the Helper of Christians, the angels,
the saints, the Pope and his brothers in the faith. Christ and the saints,
in particular, are images of God's perfection to admire and imitate.
In this spirituality, the visible Church is of supreme importance. God
speaks through it today. And we see a tendency to center the Church
in the person of the Supreme Pontiff.
In his spiritual journey, ' the Christian is guided and sustained by
God. The word of the Lord which he finds in the Church shows him the
goals which he has to seek, puts before him the essential truths he is to
believe and gives him a moral code he is to practice. The Sacrament of
Penance raises up those who fall and the Sacrament of the Eucharist
nourishes the faithful with the body of Christ. The Sacraments are the
pillars of the religious life , which is enriched equally by good "exam-
ples" and by pious practices which should, as far as possible, be very
simple and available to all Christians.
But this is not enough. The Christian life consists in practicing vir-
tue, and its development is quite difficult. It is necessary "to suffer
with Christ in order to be glorified with Him." In its essentials , Don

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DON BOSCO
Bosco's asceticism presupposes an intelligent acceptance of life, be-
cause God is the author of life and all living things have to turn to him.
There is no holiness except in carrying out his will- often a difficult
thing . This expression is frequently interchanged with that of "fulfilling
one's duties." Furthermore, a good Christian knows how to get rid of
superfluous things. He keeps only those things which are necessary for
his condition in life ; he is humbly submissive to those who speak in the
name of God ; and, with special care, he avoids even the slightest shade
of sin , especially in the area of chastity in which Don Bosco had a
rather strong sense of "reserve." Finally, he serves God and his glory.
Prayer, simple and continuous to which he is devoted, keeps him in
contact with God. Nevertheless, although piety appears to him to be
indispensable in the service of the Lord, the faithful Christian finds in
"active charity" which is practiced "for the greater glory of God and
the salvation of souls," a veritable springboard to perfection.
This road is open to all, priests, religious and lay people. Holiness is
"easy," not at all restricted to a small number of the elect. Don Bosco
did not divide spiritual progress into different stages. Right or wrong,
he ignored the purgative way, the illuminative and unitive , as also other
divisions made by specialists. Finally , it does not seem that mystical
phenomena, which were seen and recognized in the life of Dominic
Savio and in his own, ever appeared to be essential for a consummate
(degree of) holiness.
Characteristics of the Spiritual Thought of Don Bosco
Every spiritual thought which claims kinship with (claims to witness
to or seeks to model itself on) Christ supposes a certain understanding
of man, a method of asceticism and of prayer and some preference
for one of the two types of Christian life which are represented tradi-
tionally by Martha and Mary.
Don Bosco was an optimist. Let us recall one of his favorite expres-
sions, transcribed on a bookmark for his breviary: "I have known that
there was no better thing than to rejoice and to do well in this life" 1 -
(taken from Ecclesiastes III 12, Douay version). By temperament, by
submission to revered teachers and by acquired convictions, he admired

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249
man and relied with great confidence on his own resources. Traces of an
excessive "Augustinianism" are found rarely in his mature thinking.
Yet, we have seen that he did not have the naiVete of professing a sim-
ple humanism. The inclination to sin has to be watched because it
always threatens to set itself ablaze (catch fire). Furthermore , a man
without religion is an eternal wretch.
His asceticism was demanding, although it has escaped the attention
of more than one of his superficial observers. The motto "work and
temperance ," which he gave to his followers, obligated the followers to
a constant surveillance over themselves. He felt repugnance for external
penances and extraordinary mortifications of the flesh. He preferred
spiritual mortifications which help control the will, and obligatory
mortifications by force of necessity, which one assumes through sub-
mission to God in the world. He preached a hidden (veiled) asceticism,
of which he found the model in Christ crucified . At any rate , suffering
and renunciation appeared to him part of the Christian life.
His style of devotion which he favored was sacramental- I would not
dare call it liturgical. He certainly recommended and promoted the
pious devotions which were in use in his environment and no others,
with the exception of the Exercise for a Happy Death, but he never
allowed them to impede the sacramental life . He spoke little about
a method of prayer, and he emphasized Penance and the Eucharist.
Finally , he chose for himself and for his followers a type of holiness
achieved by means of action without , however, giving up a type of
habitual contemplation which was maintained by a " spirit of prayer"
to which he was very attached. He imitated Christ in his active, enter-
prising, and boundless charity in the service of young people. His
spirituality was dynamic . An overly worried critic would perhaps
accuse him of Pelagianism . Without a sufficiently clear understanding
of his activities , people could have slandered him. And Don Bosco
certainly never experienced even the smallest temptation to Quietism.
Don Bosco , then, had a great idea of man. He wanted people to
practice secret mortifications, and to grow in holiness through their
sacramental life and through an active charity nourished by prayer.

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DON BOSCO
Don Bosco 's Place in a Spiritual Tradition
These characteristics allow us to classify the spiritual thought of
an Italian saint of the nineteenth century who admired Saint Philip
Neri and Saint Francis de Sales probably more than all the other
canonized saints .
It is evident that all the connections which we are about to point out
do not serve to explain all of Don Bosco's thought. Don Bosco was
original, as are all persons who are true to themselves and who do not
resign themselves to be simply mirror images of the models they find.
It has been written, at times with an almost excessive emphasis, and we
will also state it , that he did not seek to stand out for his singularity.
Rather, the contrary is surely true. In fact , he was concerned about
holding on to the most reliable positions of the Church without trying
to rethink Christianity and the principles of perfection with quotations
from the Bible and the Fathers. It was a logical consequence of his fight
against Protestantism and Jansenism . He was tied to a tradition flowing
from the spiritual world which he was helping to build. This tradition
was made up of Liguorians mostly and in general of the best writers
of his native land between the years 1850 and 1860. Thus he was part
of a very definite historical current. To try to deny this reality-a
temptation that we wish no one had fallen into-would only result in
complicating a problem which can now be solved.
Don Bosco and the Italian School
of the Catholic Counter Reformation
In fact and by intention, Saint John Bosco belonged to the period of
Western Catholicism after Trent. Excluding Germany and England,
which were shaken by the Reformation , three or four great national
spiritual currents emerged in Europe : those of the Spanish, French,
Italian and Flemish Schools . The Flemish School continued a medieval
tradition.2 It is risky to divide trends , but this division is simple and
well grounded, because national characteristics which have always been
present, were affirmed in Europe after the end of the Middle Ages.
Don Bosco's thought has little to do with the "French School"

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251
of Berulle , Olier, Condren, Bourgoing, etc., except perhaps by way of
Saint Vincent de Paul. At any rate he did not hold its great principles
like that of devotion to the Incarnate Word, a predilection for the
virtue of religion , and an Augustinian idea of grace. The Spanish School
of the sixteenth century was less foreign to him. His affinity to Saint
Teresa and Saint Ignatius of Loyola is certain. From Saint Teresa he
got his deep devotion to the majesty of God and from Ignatius his
energetic struggle against evil and his cult for the greater glory of God.
Finally, some try to put Saint John Bosco among the disciples of Saint
Francis de Sales, but the similarities between the two saints refer more
to their tastes and their work rather than to a doctrinal dependency ,
which has not been proved. However, they both shared the heritage of
the Italian School of the Catholic Counter Reformation.
This "school," taken in a broad sense , is not too homogeneous but
nonetheless real.3 It was born among the Franciscans of the Middle
Ages and was influenced by the current of humanism in the fifteenth
century and at the beginning of the sixteenth century. It assumed
its modern aspects in the sacramental and militant atmosphere of the
Reform of Trent. The mystical subtleties which were so prevalent in
Italy at the time of Saint Catherine of Siena and Saint Catherine of
Genoa, had disappeared. The dominant spirituality , which began to be
studied seriously ,4 was still characterized in this country by a humanis-
tic optimism which the Protestant response had accentuated. It was,
however, weakened by the rigorous atmosphere of the eighteenth
century . The spirituality was marked by a simple piety, by little con-
cern for methods , by an evident preference for practices and for an
interior asceticism which was hidden under pleasant appearances , by a
conscious search for joy and for peace of soul, both elements of a
sound spiritual life, and finally by a habitual opposition to paganism
and Protestantism , which were the great temptations for Catholics
of that era. In various degrees these characteristics marked the teachings
of Saint Philip Neri and of Saint Catherine of Ricci, as also those of the
Spiritual Combat and those of Cardinal Bona, of John Baptist Scara-
melli and of Saint Alphonsus of Liguori.
These traits also appeared very clearly in John Bosco. 5 We will not
dwell again on his fight against Protestantism and Jansenism, when he
became well known as a disciple of Saint Alphonsus and an adversary of

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DON BOSCO
the Piedmontese Waldensians. But some remarks about the other five
characteristics will help us to place him better in his world.
In following the humanists- not however without some reservations
due to the influence of Trent , of his rigorous formation in his youth,
of a certain fear of the flesh and of a deep rejection of every religious
system which was closed to others- Don Bosco believed that it was
necessary to help people grow in holiness as they are and deal with them
as they find themselves. He emphasized the mortification of the spirit
rather than the wasting away of the body , and he shied away from
using fear and harshness in directing souls and saw God as a father
to be loved rather than as a tyrant to be feared. 6 The "dream" which
he had around the age of nine and which had a considerable influence
on his life , illustrated principles in this line . His concern for human
nature was great and was as much as possible partial to it. Among the
maxims which he copied we read: " Correct the evil which you discover
in yourself. Hold on to what is good , adjust what is bad , hold on to
what is beautiful, preserve what is wholesome, strengthen what is
weak ." 7 He allowed some boys to receive Communion frequently and
as soon as the resistance around him weakened, even daily. He admired
and promoted technical progress , games, music, shows, in a word,
evident joy .s In this, he imitated Saint Francis de Sales, and according
to us, even more Saint Philip Neri. He found himself in the company
of other illustrious members of the Italian School, like Saint Cajetan
of Tiene, Saint Mary Magdalene of Pazzi , Saint Angela Merici and the
author of the Spiritual Combat .9 He imitated them even in those
things which to us seem to be contradictory such as fleeing from carnal
passions . According to the Spiritual Combat, 10 victory against these
passions is fleeting if one does not flee "with all possible care from
every occasion and every person which presents the slightest danger."
Don Bosco also chose a clearly Italian tradition in his simple piety
and his rejection of methods which were even a little complicated. He
thus chose a trend different from that of modern Flemish , French and
Spanish spiritual masters and also from that of Saint Francis de Sales .
If perhaps he did read the Introduction to the Devout Life, 11 he
surely did not take anything from the chapters on the mechanics of
meditation . His sermons on prayer-those which are known- do not
make any reference to them. Freedom in spiritual matters appeared

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253
to him to be a good thing . He was proud of the ease with which his boys
proceeded to go to Confession and Communion . Spiritual direction , with
which he was far from being uninformed, for him did not have a well-
defined form which was characteristic of Saint Francis de Sales and of
the Ignatian tradition. If we need to look for masters and writers that
agree with him, we have only to refer to Saint Philip Neri and to the
Spiritual Combat. At its height, Italian spirituality rejected all elements
which were not indispensable : "The temperament of the spirit of the
Italian Renaissance did not adapt itself well to things which were
complicated or oppressive . It needed air and space . Anything which
impeded its movement was not tolerated ," etc.12
Don Bosco opted also for a practical spirituality , not for a theoreti-
cal or scientific one, such as had developed in France and Spain at the
beginning of the seventeenth century. His works do not contain ab-
stract teachings. The make-up of his audience in itself does not suffi-
ciently explain this omission. "Italian spirituality will always be orien-
ted toward action . It will always be less speculative than the Spanish.
It is a spirituality found applied in religious institutions and in the lives
of saints- as in France in the sixteenth century- in theories and in
books ..."13 Don Bosco taught a dynamic spirituality in his sermons,
which are full of examples, as also in his Storia ecclesiastica (Church
History) , his History of Italy, and in his Mese di maggio (Month of
May) and even more in his biographies and collections of edifying anec-
dotes from his life of Luigi Comollo to his relating of contemporary
facts , for which he always had a special liking. Like the spiritual masters
of the Catholic Reformation , for example, Battista da Crema (died in
15 34),14 he believed in a holiness achieved through the practice of
virtue, that is, first of all through a concerted effort against one 's
personal evil tendencies and against the evils of society .1s
Let's not forget , finally , that according to the life of Dominic Savio ,
the followers of Don Bosco made " holiness consist in always being
cheerful. " This was also a principle which was proper to the Italian tra-
dition which combined it with hidden mortification and with a devo-
tion to the Passion of the Lord. According to a scholar researching Saint
Philip Neri , spiritual mortification was one of the characteristics of this
saint. 16 We have proof that Saint Philip Neri reminded Don Bosco of
the necessity of the joy of the soul. This was not an exception in the

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DON BOSCO
spiritual world of Italy in the sixteenth century and in the follo.yi.J1g
generations up to the nineteenth century. Saint Mary Magdelene of
Pazzi wanted her religious to be guided by the same open spirit. 17
Saint Catherine de Ricci preached Christian joy to those around her. 18
Finally, to quote again from the Spiritual Combat, "If we preserve this
tranquility of soul and this unchangeable peace in the middle of even
the most annoying sufferings , we will be able to do much good . Other-
wise our efforts will meet with little or no success." 19 Tranquility is
part of the best spiritual Christian traditions, both of East and West. We
cannot avoid being impressed by the similarity between these recom-
mendations of Italian masters and the joyful tranquility of Don Bosco.
The fact that Don Bosco belongs to the generation which brought
into being the Italy of modern times cannot surprise us when we
have learned to recognize among his most common inspirers Saint
Philip Neri (along with the Oratorian Sebastian Valfre), Saint Alphon-
sus Liguori, a group of Italian Jesuits, some of whom promoted devo-
tion to Saint Aloysius Gonzaga , and finally Father Joseph Cafasso.
Father Cafasso tried to combine in his teachings the Liguorian and
Ignatian points of view in order to combat foreign influences, those
inclined toward Jansenism and others which disturbed the people
around him . In spite of the many writers whom he studied, Saint
Alphonsus did not create a European spirituality. He was a Neapoli-
tan and stayed on the peninsula. On the other hand, like Saint Francis
de Sales, he was often a link between his predecessors and John Bosco .
Don Bosco was indebted to him in some ways for certain nuances of
his spirituality , like his affective love for God and for Mary , and his
esteem for holiness which is achieved by means of the practice of
virtue . But he was not indebted to him for his humanism or his cheerful
kindness. He chose the passages from his treatises which suited him.
Some day it will probably be possible to demonstrate that he was
guided by a Franciscan and "Philipian" spirit , with a crowning in-
fluence of northern realism. Without forgetting that Italian influence
spread throughout Europe as far as England in the middle of the
nineteenth century- it would be enough to point out the Oratory of
London and the success of Father Faber's All for Jesus to show this2o -
Saint Francis of Assisi21 and Saint Philip Neri at opportune moments
led him back into a spiritual stream which was genuinely Italian. His

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255
immediate teachers, the pressures of his apostolic life, in particular his
struggles against the Protestants , and the rather belated implementation
of the decrees of the Council of Trent, which became truly permanent
in Piedmont only around 1830, oriented him toward a type of spiritu-
ality which had appeared at the end of the sixteenth century.
Don Bosco, a Spiritual Man of the Nineteenth Century
Several traits of his spirit make him an original spiritual man of the
ninteenth century which witnessed Vatican Council I and Rerum
Novarum. A historian of the spirituality of the time wrote without
sacrificing too much to oratory: "Saint John Bosco's convictions ...
recapitulate all the currents of the spirituality of his time."22
We could mention his devoted love for people and especially young
people, his esteem for human values, and to a certain extent, for free-
dom, his over-riding concern for education, his spirit of solidarity with
the poor and his yearning for justice (through legal means) for the dis-
advantaged both in industrialized and in underdeveloped countries.23
All these traits certainly made him a person in tune with his century.
It seems, however, that his love for the Pope and his will to sanctify
himself through the most common work set off his spirituality in a
special way . In the latter part of his active life, his feeling for the
Church was marked by a devotion to the Sovereign Pontiff so intense
that it has not been seen in any other saints in different times and
places. For example, although they had an indisputable devotion to
the Holy See, Saint Bernard and Saint Ignatius do not appear to have
taught the type of loving and almost absolute submission to the Pope
which we find in Saint John Bosco . In this respect , he lived in tune
with his times which glorified , in an almost exclusive way, the Pope
in the Church. As regards a life of action, which was the cornerstone
of his spiritual method , he made it consist above all in work, which
was a supreme value during the first century of industrialization.
Through work he became incarnated in his world. It does not seem
that Don Bosco, who could quote Cassian, ever preached a spirituality
of the desert (which he nonetheless respected). We believe that this
fact separated him somewhat even from his dearest master, Joseph

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DON BOSCO
Cafasso, whose life was much more retiring than his.24
We now come to the heart of the matter- essential in the judgment
of many - which questions the originality of his thinking in the matters
of the spiritual life. One fact appears to be incontestable: in the
nineteenth century there lived a man, John Bosco by name, who had
a concrete spiritual experience which was certainly based on the trends
of his country. He was guided by masters and by an inner, special,
historical synthesis which was truly singular not only because he
submitted himself to some providential instruction25 but simply
because he responded in his own personal way . He was not a Saint
Philip Neri , nor an Anthony Maria Zaccaria, nor a Cajetan of Tiene,
nor an Alphonsus of Liguori , nor a Joseph Cafasso, all saints whom
he unconditionally admired . He was just simply Don Bosco .
Let us observe him and listen to him at the end of his life when he
had those characteristics which posterity would associate with him .
He acquired holiness in his struggles with his exuberant temperament.
His physical strength was legendary. The very word "virtue" on his
lips had a sense of strength. He exercised his virtues among young
people who always made their needs quite simple. They reminded
him of the benefits of an outgoing joyful spirit which produces peace
and of the effectiveness of a spiritual instruction which is conveyed
by a lived example. These young people at time astounded him by the
heights of spirituality which they could reach . The tradition in which
he was brought up did not believe in complicating simple things and he
excelled in this trend. Having seen first hand some adolescents make
great strides along the way that leads to God , he believed with his
whole being in the power of the sacraments and of an active charity
which led these young men to him. His particular esteem for the virtue
of purity- a fundamental concern of these young men- was affirmed by
his knowledge of their struggles and their victories . He deplored the
weakness of those who failed habitually and he admired the strength
and the dynamism of those chaste persons who never fell. Furthermore ,
his life of st ruggle in the service of the greater glory of God in the
Church was quite successful. He had experienced in a very palpable
way God's intervention in his work . Any glorification of failure in itself
would have surprised him. He advanced in the "school of hard knocks,"
it is true ,26 but his experience had taught him that the Lord of hosts

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does not abandon his soldiers. No matter what might be thought of
them, his "dreams" held him within the divine sphere and that of the
Virgin Help of Christians. His faith and his hope grew with a cheerful
and docile enthusiasm which was almost too easy. He combined the
realism which he inherited from his ancestors with an ardent "mys-
ticism ." The spiritual progress of Saint John Bosco , who was a human-
ist by inclination and was as unsentimental as a Piedmontese citizen can
be, gave him a style all of his own . His prudence was lively, his mental
acumen quite open , his kindness transparent, and his humanism quite
religious.
These characteristics are found again, although not so clearly, in his
instructive writings and they emerge effortlessly from his spiritual
biographies (Dominic Savio , Michael Magone) and in the testimony
of his close associates.
His spontaneity explains the fact that some experts are reluctant to
place him in the ranks of great men of character on whom history has
already passed judgment. Those who lived in his company, or only
knew him through the direct testimony of living witnesses , or for lack
of any other means, through his letters or books, understand the
perplexity of these experts. Similar hesitancies are experienced in trying
to put a Saint Francis of Assisi, a Saint Philip Neri or a Saint Francis
de Sales in a specific category. Their personalities- which were so
natural - impressed their admirers too much. Nonetheless, this fact does
not prevent us for practical purposes from locating Saint Francis of
Assisi within the evangelical movement of the twelfth and thirteenth
centuries, Saint Francis de Sales within the humanism of the first
Catholic Reform and Saint John Bosco within the humanism which was
characteristic of the reform after the Council of Trent. Thus it can be
said of Saint John Bosco that notwithstanding his evident originality
and the austerities and narrowmindedness common to the times- alto-
gether contrary to his own spirit - he was deeply rooted in the nine-
teenth century, at a time in which the Council of Trent was bearing
fruit and in which spirituality was recouping in a very natural way the
great lessons of an Italy entering the modern era.
We will stop here, leaving to others the task of analyzing the theolo-
gy of this school of thought and of illustrating, at their own risk and
peril, how much this thought can benefit Christians in a very different

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DON BOSCO
period such as that which followed Vatican Council 11. Nevertheless
it seems that along with his ideas on education, Don Bosco's spiritual
thought will continue to be useful. In reality, just as Saint Francis de
Sales had a following in the seventeenth century and Saint Alphonsus
of Liguori in the eighteenth, this nineteenth century saint has a great
following now. The continuous expansion of the societies which he
founded bear witness to this along with other facts like the favorable
reception which the world gave to Dominic Savio. The exuberance of
his heart and spirit, his love for action and other characteristics which
he inherited from the humanism of the sixteenth century bring the
spirit of Saint John Bosco close to another form of humanism, which
according to the optimists is even more beneficial than the fust-the
historian has perhaps some reservations about this-and which is con-
quering the western Christian world during the second part of the
twentieth century. This humanism is concerned about personal hygiene,
both of body and mind, about the joy of living, about abandoning the
"mystique" of prayer in favor of action, about the acceptance of
reparation, and humility without masochism.27 Let us also add love of
one another. But could it not be that Don Bosco also has some anti-
dotes for inevitable deviations . Yesterday, those who praised Don
Bosco found that he was in perfect accord with his own times. Perhaps
tomorrow those who praise him will find that the markedly religious
quality of his spirituality, his true and complete renunciation , his
"eschatological" inclination- what an authentic surprise- easily har-
monized with his "incarnation" in his own reality . His genuine Catholic
sensitivity to the living and sacramental presence of God in the world
and other precious values can correct or complete those contemporary
tendencies which cannot lead to the promise of eternal life. No matter
in which century he might live, the Christian.will not find true holiness
except in Christ who died and rose again.

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NOTES
1. Eccl. 3, 12 (cf. Doc. 5, HS below).
2. M. Pourrat, from whom we adopted this classification, put
St. Francis de Sales in a different school (Pourrat, La spiritualite
chretienne, Paris, 1925, vol. III, vi-vii, passim).
3. Cf., for example, P. Pourrat, op. cit., vol. III, 344 ff; L. Cognet,
De la devotion moderne a la spiritualite fran9aise, Paris, 19 58, pp. 44-
47.
4. We are waiting with interest for the article on it in the Diction-
naire de Spiritualite and for what the last volume of the Histoire de
la spiritualite chretienne (Paris, 1960) will say about it.
5. The fact that he belongs to a long line of Italian humanists has
been shown by P. Scotti, La dottrina spirituale di Don Bosco, Turin,
1939, pp. 76-77.
6. This description was inspired by F. Bona!, Le chre'tien du temps,
Lyon , 1672 ; quoted by H. Bremond, Histoire litteraire du sentiment
religieux, Paris, 1916, vol. I, 406-408.
7. Found on a bookmark in his breviary (cf. Doc. 5 below).
8. Cf. E. Valentini, Spirtualita e umanesimo nella pedagogia di
Don Bosco, Turin, 1958.
9. Cf. P. Pourrat, La spiritualite chretienne, vol. III, 390-394.
I 0. Ch . 19: How one should combat the vice of impurity .
11. The problem at present is insoluble.
12. P. Pourrat, op. cit., p. 392.
13 . P. Pourrat, op. cit. , p. 344.
14 . Cf. I. Colosio, Carioni, Jean-Baptiste, in the Dictionnaire de
Spiritualite, vol. II, col. 153-156.
15 . Cf. the Regolam ento Cooperator! salesiani, S. Pier d 'Arena,
1877,I.
16. A. Capecelatro, La vita di San Filippo Neri, Rome, 1889, vol. I,
ch. 11 . Cf. also L. Ponnelle et L. Bordet, Saint Philippe Neri et la
societe romaine de son temps (1515-1595), Paris, 1928, p. 53 5.
17. S. Marie-Madeleine de Pazzi, Oeuvres, trad. A. Bruniaux,
Paris, 1873, pp. 387-389, where the words "joyful'.' and "peaceful"

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DON BOSCO
acquire a very important meaning.
18. Cf. P. Pourrat, op. cit., p . 374.
19. Spiritual Combat, ch. 25 .
20. Cf., for example, L. Cognet, Faber, Frederic-William, Diction-
naire de Spiritualite, vol. V, col. 5, 9.
21 . Let us recall once again that at one time Don Bosco believed
he had a vocation to the Franciscans. He was enrolled in the Third
Order of St. Francis. (Ceria, Memorie, vol. XVIII, 154-155).
22. F . Weyergans, Mystiques parmi nous (coll. Je sais, je crois),
Paris, 1959, p. 89.
23. Cf. M. Nedoncelle, Les Ler;ons spirituelles du XJXe siele, Paris,
1937.
24. Cf. G. Cafasso , Manoscritti vari, quoted by F. Accornero,
La dottrina spirituale, op. cit., pp. 62, 79-93.
25. Those who know Don Bosco can recall at this point his most
important dreams.
26. We have been inspired by the following words: " In 1872 he
said: 'We took a beating when the Oratory was being born and while it
was growing, and we will continue to take a beating now that it is
functioning. ' " (Ceria, San Giovanni Bosco nella vita e nelle opere,
ed. cit., p . 173).
27. According to J. Lacroix, Le sens de l'atheisme moderne, Paris,
1958, pp . 86-89. A similar vision is found in A.M. Bresnard, O.P. ,
Visage spirituel des temps nouveaux, Paris, 1964.

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I. THE FIRST DREAM ABOUT CHRIST AND MARY 1
Saint John Bosco, Memorie dell'Oratorio (Memoirs of the
Oratory) edited by E. Ceria, 1946, pp. 22-26 .
At that age I had a dream which made a profound impression on
me for the rest of my life . In the dream it seemed to me that I was near
the house, in a very wide field , where a large crowd of boys were
gathered to play. Some laughed, others played , and many used bad
language. On hearing this bad language I immediately rushed into
their midst and used blows and shouts to make them keep quiet. At
th at moment a respectable middle-aged man appeared , richly attired.
A white mantle covered his whole person but his face was so bright that
I could not keep looking at him . He called me by name and ordered
me to put myself in charge of those boys. He said: "Not with blows
but with gentleness and with love will you win over these friends of
yours. Begin immediately, then , to tell them about the ugliness of sin
and the beauty of virtue."
Confused and frightened, I said that I was a poor and ignorant
boy, incapable of speaking about religion to those boys. At that mo-
ment those boys stopped fighting, making noise and swearing, and
gathered around him.
Almost without knowing what I was doing I said: "Who are you?
You command impossible things."
"Precisely because these things appear to be impossible , you have
to make them possible through obedience and education."
" Where and how will I be able to get an education?"
"I will give you a teacher , unde r whose care you will become wise,
and without whom all wisdom becomes foolishness."
"But who are you who spea k to me like this?"

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"I am the son of her whom your mother taught you to greet three
times a day."
"My mother told me not to associate with strangers without her
permission , so give me your name."
"Ask my mother."
At that moment I saw a lady of majestic appearance next to him,
dressed in a mantle which shone all over, as if every point of it was
a very bright star. Realizing that I was becoming more confused in my
questions and answers, she motioned me to approach her and took
me kindly by the hand . "Look," she said. I looked and became aware
that the boys had disappeared and in their place was a great nwnber of
goats, dogs , cats, bears and several other animals. "This is the field
where you have to work. Make yourself humble , strong, robust. What
you see happening to these animals you will have to do with my sons."
I looked again and now , instead of fierce animals, gentle lambs
appeared. They were running around, jumping and bleating as if they
were putting on a celebration for the man and the lady .
At that point , still in the dream I began to weep and I asked them
to speak in a way I could understand because I did not know what
everything meant. She then placed her hand on my head, saying: "You
will understand in good time."
After these words, a noise woke me up and everything vanished.
I was bewildered. It seemed to me that my hands hurt from the
blows I had given and that my face also ached from the hits I received.
The dignified man , the lady; all the things which I said and heard so
filled my mind that I was not able to sleep any more that night.
In the morning I immediately told my dream with great excitement,
first to my brothers, who began to laugh, and then to my mother and
grandmother. Each one gave his own interpretation. My brother Joseph
said, "You will take care of goats, sheep and other animals." My moth-
er said dryly: "Maybe you will become a leader of bandits ." But my
grandmother, who knew nothing about theology - she could not read
or write- gave the final opinion: "We should not pay attention to
dreams."
I agreed with my grandmother. Nevertheless, I was never able to get
that dream out ofmy head. The things that I will describe in a moment
will give it some meaning. l always kept it a secret: my relatives did

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not pay attention to it. But when in 1858 I went to Rome to talk
with the Pope about the Salesian Congregation, he asked me to tell
him in every detail everything which might have had even only the
appearance of the supernatural. l told him then for the first time the
dream which I had had at the age of nine , going on ten . The Pope
commanded me to write it down word for word and to leave it for the
encouragement of the sons of the Congregation, about which I had
gone to Rome to consult him.
2. THE RESOLUTIONS WHICH HE MADE
AT HIS CLERICAL INVESTITURE.2
Memorie dell'Oratorio (Memoirs of the Oratory) ed. cit.,
pp. 87-88.
In order to draw up a stable plan of life which I would not forget,
I wrote down the following resolutions:
1. In the future I will not take part in public shows at the fairs
and marketplaces. I will not go to dances or theaters . As far as possible,
I will not go to dinners which are given on such occasions.
2. I will no longer do juggling acts, magic, acrobatics , slight of hand,
tightrope walking. I will not play the violin nor hunt. I consider all
these things contrary to the seriousness of the ecclesiastical spirit.
3. I will love and practice a retiring life and temperance in eating
and drinking. I will sleep only the number of hours strictly necessary
for my health .
4. As in the past I have served the world by reading secular litera-
ture , so in the future I will try to serve God by devoting myself to
religious reading.
5. I will combat with all my strength everything, every reading,
thought, conversation, all words or deeds which are contrary to chastity .
On the contrary, I will do everything, even the smallest thing which can
help me preserve this virtue .
6. Besides the ordinary practices of piety, I will never neglect to
make a short meditation daily and a short spiritual reading.
7. Every day I will tell some anecdote or mention some maxim
which is beneficial for the souls of others. 1 will do this with my com-

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panions, friends, relatives, and when I can't do it with others, I'll do
it with my mother.
These are the resolutions which I drew up when I received my
cassock. And so that they would remain well impressed on my mind ,
I went before the image of the Blessed Virgin and read them, and after
a prayer I made a formal promise to this heavenly Benefactor that I
would observe them at the cost of whatever sacrifice.
3. READING IN THE SEMINARY.
Memorie dell'Oratorio (Memoirs of the Oratory), ed. cit.,
pp. 109-111 .
During my studies I fell into an error which would have had sad
consequences if an act of Providence had not taken it away. I had
become accustomed to read the classics during my secondary course
of studies and was used to the graphic characters of mythology and
of pagan fables, so I did not relish ascetical works. I had convinced
myself that literature and rhetoric could not be reconciled with reli-
gion. Except for the religious principles which they set forth forcefully
and clearly, the works of the Fathers seemed to be products of limited
minds .
At the beginning of the second year of philosophy, one day I went
to make a visit to the Blessed Sacrament. I did not have my prayer
book with me, so I read from the Imitation of Christ. I read a chapter
before the Blessed Sacrament. As I was carefully considering the
sublimity of the thoughts and the clear and at the same time well-
ordered and eloquent way in which those great truths were expressed,
I began to say within myself: "The author of this book was a gifted
man ." As I continued again and again to read this golden little book,
it did not take long for me to realize that just one single verse of this
book contained more teaching and morality than I had found in the
thick volumes of the ancient classics. I am indebted to this book for
stopping my reading of secular literature. I devoted myself to reading
Calmet's History of the Old and New Testament, Joseph Flavius'
Of Jewish Antiquities and Of the Jewish Wars, Bishop Marchetti's

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Reflections on Religion and the works of Frayssinous , Balmes, Zucconi,
and many others religious writers.3 I also enjoyed reading Fleury's
Church History, which I did not know was to be avoided. With even
more profit I read the works of Cavalca, of Passavanti, of Segneri and
the whole History of the Church by Henrion.4
Perhaps you might say that since I busied myself with so many
readings, I could not attend to my studies. It was not so. My memory
continued to help me, so that the mere reading and explanation of
the treatises in class were enough for me to fulfill my duties. Therefore,
I could spend all the time established for studying doing a variety of
reading. My superiors knew about it and allowed me to do it.
4. THE CONVITTO ECCLESIASTJCO AND
SAINT ALPHONSUS LIGUORI
Memorie de/l'Oratorio (Memoirs of the Oratory), ed. cit.,
pp. 120-123.
After that vacation ,s I was offered three jobs, from which I had to
choose one: the office of tutor in the house of a Genoese gentleman
with a stipend of one thousand francs a year; chaplain of Murialdo,
where the people were so anxious to have me that they offered to
double the salary ; and assistant pastor in my home town. 6 Before
making a definite decision I wanted to go to Turin to seek the advice
of Father Cafasso, who for some years had become my guide in both
spiritual and temporal matters. That holy priest listened to everything,
the offers of good salaries, the insistences of my relatives and friends
and my good will to work. Without hesitating for a moment he ad-
dressed these words to me : "You need to study moral theology and the
art of preaching. Decline for the time being all these offers and come
to the Convitto." I followed his wise advice very willingly, and on
Nov. 3, 1841 , I entered Convitto.
The Convitto Ecclesiastico can be considered as a complementary
phase of the course of theological studies , because in our seminaries
students take only matters which are disputed. Here one learns how
to be a priest. Each student applies himself with diligence to meditation,

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reading, two conferences daily, lessons in preaching, a quiet life, with
every facility for study , and for reading good books.
At that time two famous men were in charge of this very practical
institution : Father Louis Guala, a theologian , and Father Joseph
Cafasso. Father Guala was the founder of the Convitto. He was a self-
less man , very learned , prudent, and courageous . He had become all
things to all men at the time of Napoleon I. In order that young priests
who had finished their seminary studies could learn the practical life
of the sacred ministry , he founded his marvelous "glass house" from
which the Church derived much good, especially in getting rid of some
of the roots of Jansenism which were still found among us .
Among other questions, the one about probabilism and probabi-
liorism was the most controversial. At the head of the first camp7 was
Alasia, Antoine and other rigid writers, whose opinions could lead to
Jansenism. The probabilists followed the doctrine of Saint Alphonsus,
who has now been declared a doctor of Holy Church. His authority
comes from the fact that his theology can be called that of the Pope
because the Church proclaimed that his works can be taught, preached,
and put into practice. There is nothing in them that merits censure.
Father Guala remained firm in the middle between the two camps,
putting the charity of Our Lord Jesus Christ at the center of every
opinion. He succeeded in bringing together the two extremes. Things
reached such a point, thanks to Father Guala, that Saint Alphonsus
became the master of our schools with the advantage , that since he had
been admired for a long time, the good effects of his teachings were
now felt. The strong arm of Father Guala was Father Cafasso. Through
his virtue which withstood all trials , through his outstanding calmness,
and through his shrewdness and prudence he was able to take away
the bitterness which remained among some of the probabiliorists against
the Liguorians.
There was a gold mine hidden in the Turinese priest , T. Golzio
Felice , who was also attending the Convitto. He made little noise in
modest life , but with his tireless work, with his humility and his learn-
ing he was a great support or rather a strong arm for Guala and Cafasso .
The jails, hospitals, pulpits, charitable institutions, the sick at home,
towns and country places , and we can say the palaces of the great and
the hovels of the poor experienced the saving effects of the zeal of

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these three luminaries among the clergy of Turin.
These were the three models which Divine Providence put before
me, and all I had to do was to follow in their footsteps, follow their
teachings and imitate their virtues. Father Cafasso , who had been my
guide for six years, was also my spiritual director. If I have done any bit
of good, I owe it to this worthy priest in whose hands I put every
decision, every course of studies , every action of my life .
5. FAVORITE SAYINGS OF FATHER JOHN BOScos
Memorie Biografiche (Biographical Memoirs) , vol. XVIII,
806-808.
1 . All rivers go to the sea, yet never does the sea become full .
(Eccl . 1,7)
2. The Lord is good, a refuge on the day of distress; He takes care
of those who have recourse to him. (Na. 1,7)
3. Keep your way far from her , approach not the door of her house .
(Prov. 5 ,8)
4 . Receive my instruction in preference to silver and knowledge
rather than choice gold. (Prov. 8 ,10)
5. I recognize that there is nothing better than to be glad and to do
well during life. (Eccl. 3 ,12)
6 . Honor the Lord with your wealth, with first fruits of all your
produce; Then will your barns be filled with grain, with new wine your
vats will overflow . (Prov. 3 ,9-10)
7. If you have the knowledge , answer your neighbor ; if not , put
your hand over your mouth . Honor and dishonor through talking!
A man's tongue can be his downfall. (Sir. 5, 14-15)
8 . May each one receive his recompense , good or bad , according
to his life in the body. (2 Car. 5 ,10)
9. My son , rob not the poor man of his livelihood ; force not the
eyes of the needy to turn away . (Sir. 4 ,1)
10. Glory not in your father 's shame, for his shame is no glory to
you! (Sir. 3,10)
11 . No matter the wrong , do no violence to your neighbor, and do

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not walk the path of arrogance . (Sir. 10 ,6)
12 . Correct the evil which you discover in you. Preserve what is
right, get rid of what is ugly, keep what is beautiful, guard what is
healthy , strengthen what is weak. Read constantly the Word of God .
By means of it you will be able to know which way to follow and the
dangers to avoid . (Saint Bernard)
13. Keep the faith (of Pope Innocent) and do not accep t any differ-
ent teaching, no matter how wise and supported by proofs it appears
to you to be. (Saint Jerome)
14. My brothers , carry with you the key to your room and the key
to your tongue . (Saint Peter Damien)
15. Good example is more effective than words and it is better to
teach with deeds than with lectures .
16. Let our riches , our treasure be the saving of souls, and let the
deposit of our virtues be hidden in the secret of our hearts. (Saint Peter
Damien)
17 . We climbed up , he first I second - So high that through a round
hole I saw lovely things which spoke of heaven - So we came out to
see that star again. (Dante's Inferno)
18 . I returned from the most holy lake- Purified and ready to climb
the stars. (Dante's Purgatorio )
19. Love, which moves the sun and the other stars. (Dante's Paradiso)
20. Let the Italian believe in great virtues, Let the State hope in God's
assistance , And thus believing and hoping, love and proceed - To con-
quer the eternal truths (Silvio Pellico)
6. THE VALUE OF GOOD EXAMPLE9
Cenni storici sulla vita def Chierico Luigi Como/lo <Bio-
graphical notes on the Life of the Cleric Luigi Comollo),
Turin , 1844, "Preface," pp. 34.
Since the example of virtuous deeds is worth more than any learned
speech, it will not be unreasonable for me to present to you some
insights into the life of a person who lived in the same place as you and
was under the same discipline . He can serve as a model for you so that
you can make yourselves worthy of the sublime goal to which you

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aspire, and succeed one day to become very good priests in the vine·
yard of the Lord.
It is true that this writing lacks two outstanding qualities which are
a polished style and elegant diction. So I have delayed until now, so
that a pen better than mine would want to assume such a task. But
realizing that my delay was useless , I became determined to do it my-
self in the best way possible, encouraged by the repeated urgings of
several colleagues of mine and of other important persons. I was
convinced that the affection which you showed to this most worthy
companion of yours and your very special piety would overlook and
even supply the limitations of my writing ability .
Even though I was not able to delight you with the charm of my
expressions , I consol myself with the thought that I can with all sin·
cerity promise to write things which are true , which I myself saw
and heard from persons worthy of credence . You yourselves can judge
for yourselves since you were to some degree eye witnesses .
If in reading this writing you feel encouraged to imitate any of
the virtues pointed out, give glory to God for it. While I pray to him
that he be propitious to you , I consecrate this task to him alone.
7. A LETTER OF SPIRITUAL DIRECTION TO A SEMINARIANlO
TO THE SEMINARIAN G.D . OF THE SEMINARY OF
BRA, edited in the Epistolario (Letters) vol. I, 118.
Turin,Dec. 7, 1855
My dearest son ,
I have received your Jetter. I praise your sincerity and I thank the
Lord for the good will that inspired it. Follow the advice of your
confessor: "He who hears you, hears me," 11 says Jesus Christ in the
Gospel. Try to correspond to the inspirations of divine grace which
knock at your heart. Who knows whether the Lord calls you to a
sublime degree of virtue!
But let us not deceive ourselves. If you do not report an accom·
plished victory in that problem, do not go ahead nor seek to advance

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to sacred orders without at least one year in which there have not been
any further falls.
Prayer, avoidance of idleness and of the occasions (of sin) , frequency
in receiving the Sacraments, devotion to Mary Most Holy (wear a
medal around your neck) and to Saint Aloysius, and the reading of
good books. But have great courage. "In him who is the source of my
strength I have strength for everything,"12 says Saint Paul.
Let us love each other in the Lord , let us pray for each other, that
we might be saved 13 and be able to do the holy will of God. Believe
me your dearest friend ,
Father John Bosco
Saint Ambrose , pray for us.14
8. EVANGELICAL ASCETICISMlS
La Chiave def Paradiso in mano al cattolico che pratica
i Doveri di Buon Cristiano (The Key to Heaven for the
Practicing Catholic), by Father John Bosco, 2nd edition,
Turin, 1857 , pp. 20-23.
One day God said to Moses: "Remember to carry out my orders
well and do everything according to the model which I showed you
on the mountain ." God says the same to Christians. The model which
every Christian has to copy is Jesus Christ. No one can boast that he
belongs to Jesus Christ if he does not endeavor to imitate him. There-
fore in the life and actions of a Christian the life and actions of Jesus
Christ himself should be found. A good Christian should pray like
Jesus Christ prayed on the mountain, with recollection, humility ,
and confidence. He should be available like Jesus Christ was to the
poor , the ignorant, the children . He should not be proud , should not
have pretensions nor arrogance. He should make himself all things to
all men so that he can win over all for Jesus Christ.
A good Christian should treat his neighbor like Jesus Christ treated
his followers ; therefore his dealings with them should be edifying,
charitable , full of seriousness , gentleness and simplicity.
A good Christian should be humble, as was Jesus Christ, who

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knelt down to wash the feet of his Apostles. He washed even Judas'
feet althought he knew that that traitor was going to betray him.
The true Christian should consider himself to be the least among
others and the servant of all.
A good Christian should obey as Jesus Christ obeyed. He was sub -
missive to Mary and to Saint Joseph and obeyed his heavenly Father
until death and a death on the cross.
The true Christian obeys his parents , his masters , his superiors,
because he sees in them no one but God himself, whose place they
take .
When he eats and drinks , the true Christian should be like Jesus
Christ was at the marriage feast of Cana of Galilee and at Bethany;
that is sober , moderate , attentive to the needs of others and more
concerned about spiritual nourishment than about the food which
nourishes the body.
The good Christian should behave towards his friends like Jesus
Christ did toward Saint John and Saint Lazarus. He should love them
in the Lord and for the love of God. He should spontaneously confide
to them the secrets of his heart , and if they fall into evil, he should
take every measure to make them return to the state of grace.
The true Christian should suffer privations and poverty with resigna-
tion as did Jesus Christ, who had nowhere to lay his head. He knows
how to bear contradictions and slanders, as Jesus Christ bore those of
the Scribes and Pharisees, leaving to God the task of justifying him.
He knows how to bear affronts and outrages as Jesus Christ did when
they hit him , spit on his face and insulted him in a thousand ways at
the Praetorium .
The true Christian should be willing to endure the sufferings of
the spirit as Jesus Christ did when he was betrayed hy His disciples,
denied by another and abandoned by all .
The good Christian should be disposed to accept with patience
every type of persecution , sickness and even death as did Jesus Christ ,
who with his head crowned with piercing thorns , with his body torn
from the beatings, with his feet and hands pierced by nails , commended
his soul in peace into the hands of his Heavenly Father.
In this way the true Christian should say with the Apostle Saint
Paul, "It is not I who live but it is Jesus Christ who lives in me."

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Whoever follows Jesus Christ according to the model described here
will be sure of being glorified one day with Jesus Christ in heaven
and of reigning with him in eternit y .
9. A RULE OF LIFE FOR A YOUNG CLERICI6
Ep istolario (Letters) vol. I, 150.
My dearest Bongiovanni,
If I can , I will very willingly provide for your aunt the money which
you indicate , but I cannot say anything until I have gone to her house
and have deducted the debits from the credits .
You will tell your aunt to hope in the Lord and he will take care of
us. Apply yourself then to your studies and to prayer. Be very cheerful.
See to it that you become a saint: "It is God's will that you grow in
holiness,"17 says Saint Paul.
Believe me in the Lord ,
Your most affectionately,
Father John Bosco
St. lgnatius,Jul. 29, 1857
10. THE HOPE OF A CHRISTIANI B
Epistolario (Letters) vol. I, 158.
Dear Anfossi,
Who knows what has happened to Anfossi? Without a doubt he
must always have done his part. Therefore continue . But remember
that the Lord has promised a crown to those who are vigilant. How
fleeting are the pleasures and how eternal the torments. And the suffer-
ings of the present time are not in any way to be compared with the
future glory which will be revealed in us .19

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Love me in the Lord and may Mary bless you .
Yours affectionately ,
Father John Bosco
Rome , March 18 , 1858
11. GENERAL ADVICE FOR GOOD CHRISTIANs20
Porta te co, cristiano , o vvero A vvisi importanti intorno ai
doveri de/ cristiano, accioche ciascuno possa conseguire la
propria salvezza nello stato in cui si trova (Your Spiritual
Guide , 0 Christian, or Important Advice about the Duties
of a Christian, So That Everyone Can Be Able to Attain
His Own Salvation in the State in Which He Finds Himself) ,
Turin , 1858, pp . 5-7 . Pages entitled: "General Advice for
Faithful Christians."
1. Remember, 0 Christian , that we have only one soul; if we lose
it everything is lost for us for all eternity.
2. Hold fast to only one God , one faith , one Baptism and one
true religion .
3. This one and only true religion is the Christian religion, that is,
the one which those who find themselves in the Church of Jesus Christ
profess. Outside ofit no one can be saved.
4. The Church of Jesus Christ has these four characteristics which
distinguish it from all the se cts which presume to call themselves
Christian also: the Church of Jesus Christ is one, holy , catholic and
apostolic.
5. The founder and invisible head of the Church is the same Jesus
Christ, who from heaven assists her every day until the end of time .
6 . The visible head is the Roman Pontiff, who assisted by Jesus
Christ, takes his place on earth and fo r this reason is called the Vicar
of Jesus Christ.
7. To make sure that the Holy Church would not fall into error,
Jesus Christ told Peter : I have prayed for you , Peter , so that your
faith should not falter.
8. The successors of Saint Peter are the Sovereign Pontiffs, who one

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after another have governed the Church of Jesus Christ up to the
present reigning Pontiff Pius IX, and they will govern the Church
until the end of the world.
9. Let us remember well that the head of the Catholic Church is
the Pope and that no one is Catholic without the Pope , and that no one
can belong to the Church of Jesus Christ if he is not united with this
head whom he put in charge.
10. A good Catholic should keep the Commandments of God and of
the Church. Disobeying one of these Commandments makes a man
guilty of all of them .
11 . Those who disobey these Commandments will be punished with
an eternal punishment in hell, where one suffers all sorts of painful
things without experiencing any good thing at all .
12. Those who fall into hell will never more get out!
13. Those who keep the Commandments of God and of the Church
will be rewarded by God in heaven where they will enjoy all sorts of
good things without experiencing the bad things .
14. If we have the good fortune of going to paradise, we will be
there for all eternity . We will be happy there forever.
15 . One mortal sin alone is enough to make us lose paradise and
condemn us to hell for all eternity .
16. We have to believe firmly all the truths revealed by God to the
Church and which the Church proposes for our belief.
17 . Whoever does not believe the truths of our faith will be con-
demned.
18. We should be willing to die rather than to deny our faith or
commit a mortal sin of whatever kind.
19. God wants all of us to be saved: even more , it is His will that we
all become saints.
20. Whoever wants to be saved must put eternity in his mind , God in
his heart, and the world under his feet.
21. Everyone is bound to fulfill the duties of his state in life.

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12. ACTIVE CHARITY AND PERFECTION21
Congregazione di S. Francesco di Sales (The Congregation
of St. Francis de Sales) a manuscript (Central Salesian
Archives, S. 02.025, pp . 5-6)
Purpose of this Society
1. The purpose of this Society is to gather together its members,
priests , clerics and laymen in order to have them perfect themselves
by imitating the virtues of our Divine Savior, especially his charity
toward poor boys.
2. Jesus Christ began to do and to teach; so likewise the members
of the congregation will begin by perfecting themselves by practicing
interior and exterior virtues , by acquiring learning, and then they
will devote themselves to help their neighbor.
3. The first exercise of charity will be to gather together poor and
abandoned boys to instruct them in the holy Faith, especially on
Sundays, as is now being done in this city of Turin in the three Ora-
tories of Saint Francis de Sales , Saint Aloysius Gonzaga , and of the
Guardian Angel.
4. Some boys are found to be so abandoned that for them it is
useless to help them unless they are taken in as boarders. For this pur-
pose and wherever possible boarding schools should be opened , in
which , through the means which Divine Providence will place at our
disposal, lodging, food, and clothing will be provided for these boys .
While they are being instructed in the truths of the faith, they will
also be encouraged to learn some art or trade as is now being done in
the house attached to the Oratory of Saint Francis de Sales in this city.
5. In view of the dangers to which young men who desire to enter
the priesthood are exposed, this congregation will take care to nurture
the piety and cultivate the vocation of those who show a special ability
for study and have a good outlook towards prayer. When it is a ques-
tion of taking in boarding students , preference will be given to the
poorest boys, because they lack the means to pursue their studies
elsewhere .
6. The need to bolster the Catholic religion is felt very much also
among adults of the poor class and especially in country places. There-

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fore the members of the congregation will devote themselves to giving
spiritual retreats, circulating good books, and using all the means which
charity will dictate, so that through their preaching and through books
they can keep in abeyance the godlessness and heretical views which
in so many ways try to infiltrate among the uneducated and the igno-
rant. At present we are doing this by giving retreats every now and then
and by publishing the Letture cattoliche (Catholic Readings).
13. ZEAL FOR THE SALVATION OF SOULS22
Saint Dominic Savio, Saint John Bosco, translated with
notes by Paul Aronica, SDB. 2nd edition, New Rochelle,
N.Y. 1979, Chapter 11. (Vita del giovanetto Savio Do-
menico, allievo dell'Oratorio di san Francesco di Sales,
per cura del Sacerdote Bosco Giovanni, Turin, 1859,
pp. 53-56).
The first suggestion given Dominic to become a saint was to strive to
win souls to God , for there is no work in the world so holy as helping
to save those souls for whom Jesus shed every drop of His precious
blood. Dominic understood the importance of this and was often heard
to say, " If I could win all my schoolmates over to God , how happy
I'd be!"
He would miss no occasion of giving good advice and warning one
who had offended God in word or deed. The one thing that horrified
him and even hurt him physically , was blasphemy , hearing God's
holy name used in vain. When he heard any such expression in the
street, he used to bow his head immediately and say in all the sin-
cerity of his heart, "Praised be Jesus Christ! "
One day, while walking with a friend across a city square, he abrupt-
ly took off his cap and muttered something under his breath.
"What are you doing? What did you say?" asked the boy.
"Didn't you hear that workmen use God's name?" replied Dominic.
"If I thought it would help I'd go up and tell him, but I know that would
only make matters worse. So I just took off my cap and said, 'Praised
be Jesus Christ!' That way I make up for some of the insult given
the Lord's holy name."

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His companion admired Dominic's courageous action and still tells
this incident to edify his schoolmates.
Another day, on his way from school, Dominic overheard an elderly
gentleman utter a horrible blasphemy. He was shocked. Praising God in
his heart , he did a fine thing. He ran up to the man and very respect-
fully asked him if he could point out the way to the Oratory of Saint
Francis de Sales.
His heavenly manner calmed the man.
"Sorry, my lad," he answered. "I really don't know."
"Well then, if you can't tell me that, would you do me another
favor?"
"Sure. What is it?"
Dominic got close to him and whispered, "Next time you're angry
say something else instead of the Lord's name."
Very pleasantly surprised , the man responded, "Fine! You're right!
This is a very nasty habit I must get rid of!"
One day a nine year old boy got into a fight over by the church and
in his anger let slip the holy name of Jesus . Though justly angry at
hearing him, Dominic quietly stepped between the two lads, quieted
them down , and then firmly told that boy, "Come with me, you won 't
be sorry."
The boy gave in to his kindness. Dominic took his arm and brought
him to church, right up to the altar. They knelt together.
"Ask the Lord 's pardon for having insulted His name ," he advised.
Since the boy did not know an act of contrition, Dominic said it
with him and then added, "Now say these words to make up for your
insult to Jesus, 'Praised be Jesus Christ ! May His adorable name be ever
praised!' "
He preferred the lives of those saints who had especially labored
to save souls. He fondly spoke of missionaries who labor in far off lands
for the salvation of souls. Unable to send them money , he prayed for
them everyday and at least once a week offered his communion for
them.
More than once I heard him exclaim, "How many souls in England
await our help! If I had strength and virtue, I'd go there right away and
lead them all to God by preaching and good example."
He was often discontented with himself and would complain to his

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friends about the little interest people show to teach their children
the truths of faith. "As soon as I am a seminarian," he would say, "I
will get all the children of Mondonio23 together to teach them religion.
I will tell them interesting stories and make them all saints. How many
children may be lost because they have nobody to instruct them in the
truths of faith."
He backed his words up by deeds . As far as his age and schooling
allowed , he gladly taught catechism at the Oratory. If at any time,
any day, someone needed help, he was ready to teach him, his sole aim
being to talk about spiritual things and show others the value of saving
even one soul. One day a boy interrupted him while he was talking
this way .
"Why bother about this stuff?"
"Why bother?" came the answer. "I bother because Jesus died for
my schoolmates. We're all brothers and have to love each other's soul.
God wants us to help each other be saved . If I save one soul, I save
mine too ."
Even while home on vacation, Dominic's zeal for souls did not
slacken . He used to save up all the prizes he got in school during the
year , all pictures and medals and crosses and books, and then , before
going home he used to ask his teachers for any such things they could
spare in order, he used to say, " to entertain my friends." At home he
was generally surrounded by quite a crowd of friends , both younger
and older, and would give away these articles for a correct response to
a catechism question or to reward a good deed.
These little gifts helped him get boys to attend Mass or catechism
class with him or go to some other devotion.
I have been told that he worked for quite some time to teach one
boy. "If you learn to make the sign of the cross," he promised , "I'll
give you a medal , and I'll take you to a priest who will give you a book ,
but I want you to make it really well. As you say the words, your right
hand must touch your forehead, then your breast , then your left
shoulder , then your right , and when you say Amen you must join
your hands ."
He was anxious that this sign of our redemption should be made
properly , and he often made it while standing in front of his friends,
asking them to imitate him.

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Besides carefully carrying out every duty of his own , Dominic took
over the schooling of his two brothers, whom he taught to read and
write as well as to say their morning and evening prayers. He used to
take them to church and show them how to make the sign of the cross
with holy water. Much of his playtime he spent telling exemplary
stories to his family or to the people who came to hear them . Also
at home he paid a visit to the Blessed Sacrament everyday ; it was a
great gain when he got someone to go with him.
We can truthfully say of Dominic that he never missed an occasion
of doing a good deed or saying a good word if it could help someone's
soul.
14. HOLINESS AND JOY24
Saint Dominic Savio, by Saint John Bosco , New Rochelle ,
N.Y., 1979, Chapter 18 ( Vita del giovan etto Savio Dome-
nico, Torino, 1859, pp. 85-87).
Gavio lived just two months with us, but it was enough for him to
leave a deep impression on the Oratory. Because of his glowing piety
and his exceptional talent for painting and sculpture he was sent by
the town council of Tortona, where he lived , to Turin to continue his
schooling and attend art lessons. When he arrived at the Oratory he had
just gotten over a severe illness and , probably because he was still con-
valescing and somewhat homesick and unacquainted with the boys,
he used to stand about during recreation , lost in thought. Dominic
saw him and , going over to cheer him up, opened up the following
conversation:
" Hi! Don't you know anybody around here?"
"No, but I like to see them all having a good time."
"What's your name?"
"Camillo Gavio. I come from Tortona."
" How old are you?"
" Fifteen."
" You don't look very chipper. Have you been sick?"
"Yes, very sick. I had an attack of rheumatic fever that almost
killed me, and I haven't recovered yet."

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"You'd like to be well, wouldn't you?"
"Not really. I only want to do God's will."
These last words convinced Dominic of this boy's exceptional
piety, and he was thrilled . In all confidence he answered, "One who
seeks to do God's will wants to sanctify himself. ls that what you
want?"
"Yes, very much ."
"Good. Our number is growing. You will join our Company in doing
all we can to become saints."
"Gladly! What am I supposed to do?"
"It's simple. Here we make holiness consist in being very joyful.
Our only worry is to avoid sin as the great enemy of our souls which
steals God's peace and grace from our hearts . We try to do our duties
well and willingly pray. You can start right now and take as your slogan,
"Serve the Lord in holy joy!"
Gavio felt these words come upon him like a balm healing his
hurts. From that day on, he became Dominic's faithful friend and
imitated his virtues.
15 . THE SACRAMENT OF PENANCE25
Cenno biografico sul giovanetto Magone Michele, allievo
dell' Oratorio di S. Francesco di Sales, (Biographical notes
about the Young Man Michael Magone, a Student of the
Oratory of Saint Francis de Sales) by Fr. John Bosco,
Turin, 1861, pp. 24-27.
Magone's mental uneasiness and distress on the one hand and his
open and determined way of attending to the matters of his soul on
the other, offered me the occasion to put before you, my dear boys,
some recollections which I believe will be very useful for your souls .
Take them as a sign of the affection of one of your friends who is
very much concerned about your eternal salvation.
First of all, I recommend that you always confess all your sins,
without allowing yourself to be induced by the devil to hold back
any one of them. Remember that the priest has the power from God
of taking away any type and any number of sins. The more serious

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the sins you confess, the more will he be glad in his heart because
he knows that the mercy of God which is offered to you through him
is even greater. He applies to you the infinite merits of the precious
blood of Jesus Christ with which He can wash away all stains from
your souls.
My dear young men , remember that the confessor is like a father
who very much desires to do you as much good as possible, and tries
to keep away from you every kind of evil. Do not be afraid of losing
his esteem for you by confessing grave sins for fear that he will reveal
them to others. The confessor cannot use any information he receives
in confession for any worldly gain or loss whatever. He has to be
ready to lose even his own life ; he does not tell nor can he tell anyone
even the smallest detail relating to anything he has heard in confession.
On the contrary, I can assure you that the more sincere you are and
the more confidence you place in him , the more will he place his con-
fidence in you and be able to give you counsels and advice which will
be very necessary and appropriate for your souls .
I wanted to tell you these things so that you will not allow your-
selves to be deceived by the devil into not mentioning a sin in con-
fession out of shame. I assure you , my dear boys, that as I write these
words my hand trembles at the thought of the great number of Chris-
tians who go to their eternal perdition only for having held back or for
not having clearly expressed certain sins in confession! If anyone of
you examines his past life and realizes that he has willfully held back
any sin , or even if he just has a doubt about the validity of a past
confession , I would like to say to him right away: My friend, for the
love of Jesus Christ and for the sake of the precious blood which He
shed to save your soul , I beg you to straighten out the matters of your
conscience the first time you go to confession . Express sincerely what-
ever would cause you any worry if you found yourself at the point of
death . If you don't know how to say it , simply tell the confessor that
there is something from your past life that is bothering you.
This is enough for the confessor. Do only what he says and then
be sure that everything will be straightened out.
Go to confession often , pray for your confessor, and follow his
advice. When you have chosen a confessor whom you know can take
care of the needs of your soul, do not change confessors without

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necessity . Not until you have a steady confessor in whom you have
placed your total confidence will you have a real friend of your soul.
Have confidence also in the prayers of your confessor. During his
daily Mass he prays for his penitents so that God will grant them the
grace of making good confessions and of being able to persevere in
being good. Pray also for him.
You can change confessors without scruples when either he or you
move away or when it is very hard to go to where he is, or if he is ill,
or if on the occasion of a big celebration he is very busy with other
penitents. Likewise if you have something on your conscience which
you do not dare reveal to your ordinary confessor, rather than commit
a sacrilege change your confessor not only once but a thousand times.
16. DEATH UNDER THE PROTECTION OF MARY26
Cenno biografico sul giovanetto Magone Michele (Biogra-
phical Notes about the Young Man Michael Magone),
Turin, 1861, chapter 15 , pp. 80-84.
It was something which filled anyone who looked at him with
amazement. His pulse indicated that he was at the very end of his
life, but his peaceful appearance, his cheerfulness, his smile, and the
complete use of his reason indicated that he was a young man in per-
fect health. It wasn't that he did not feel any pain. His labored breath-
ing which was the effect of a ruptured intestine caused him great
discomfort and severely taxed his moral and bodily strength. But
Michael had asked God many times to allow him to do his purgatory
in this life so that he could go immediately to paradise right after
death. This thought enabled him to bear all sufferings with joy. Even
those pains which for ordinary people would produce great discom-
fort and distress produced in him only joy and pleasure.
Thus by a special grace of our Lord Jesus Christ not only did he
appear to be insensitive to pain but rather to feel a great sense of
consolation in the midst of his sufferings. It wasn't necessary to make
religious suggestions to him because every now and then he himself
would recite very moving ejaculations. It was 10:45 p.m. when he

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called by my name and said to me: it's time, help me. Be at peace,
I told him, I will not leave you until you have reached the Lord in
paradise. But since you tell me that you are about to depart from
this world , don't you want to say farewell to your mother?
"No," he replied, "I don't want to cause her too much pain."
"Won't you at least leave a message for her?"
"Yes, ask my mother to pardon me for all the annoyances which
I have given her in my life. I'm sorry for them. Tell her that I love
her. Tell her to persevere courageously in being good and that I die
willingly and leave this world in the company of Jesus and Mary and
go before her to wait for her in paradise ."
These words made all those present weep. Just the same to keep up
his spirits and to occupy his mind with good thoughts during those
last moments, I would ask him some questions from time to time .
"What do you want me to tell your companions?"
"To make sure they always make good confessions."
"Of all things you have done in your life, what gives you most
consolation now?"
"What gives me most consolation at this moment is the little things
that I have done in honor of Mary. Yes , this gives me the most con-
solation. 0 Mary, at the moment of death, how happy are those who
have devotion to you ."
"But," he added, "there is one thing which worries me. When my
soul is separated from my body and enters paradise, what will I say?
Whom should I talk to?"
"If Mary wants to accompany you herself to your judgment, let
her worry about you . But before you leave for paradise, I would
like to give you a message for her.
"Please tell me , I will do what I can to obey you."
"When you will be in paradise and will have seen our great Virgin
Mary, give her a humble and respectful greeting from my part and from
the part of all those in this house. Ask her to give us her holy blessing
and to take us all under her powerful protection, and help us so that
no one who is here or whom Divine Providence will send to this house
will ever be lost."
"I will very willingly carry out this request. And what else?"
"Nothing for now, rest awhile."

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In fact , it seemed that he wanted to sleep. Even thou he kept his
usual calm spirit and his use of speech, his pulse indicated that death
was very near. For this reason I began to read the prayer "Depart,
Christian soul." In the middle of the prayer he awoke as from a deep
sleep and with his usual serenity and with a smile on his lips said: "In
a few moments I will carry out your request and I will try to do it
exactly. Tell my companions that I'll be waiting for them in paradise."
Then he raised the crucifix to his lips and kissed it three times and said
these last words: "Jesus, Mary and Joseph into your hands I commend
my soul." Then closing his lips as if he had wanted to smile, he peace-
fully expired.
This happy soul left this world to fly , as he piou sly hoped for, to
God's bosom at 11:00 p.m . on Jan . 21, 1859, at the age of fourteen.
He did not suffer an agony of any kind. He was not in the least bit
upset , showed no evidence of suffering, discomfort, or any other
pain which one naturally experiences during the frightful separation
of body and soul. I wouldn't know how to describe Magone' s death
except by saying that it was like a joyful dream which took his soul
from the sufferings of this life to a happy eternity.
17. GENERAL COUNSELS ABOUT THE CHRISTIAN LIFE27
Cenni storici intorno al/a vita della B. Caterina De-Mattei
da Racconigi, dell'Ord. delle pen. di s. Dom. (Biographical
Notes about the Life of Blessed Catherine De-Mattei of
Racconigi of the Order of Penance of Saint Dominic),
by Father John Bosco, Turin, 1862, "Conclusion ,"
pp. 186-187.
Now that we have gone over briefly the glorious deeds of Blessed
Catherine, I would like, dear reader, to make some reflections to-
gether for the benefit of our souls.
Man's life is brief; our days pass like a shadow, like a wave, like
a flash of lightning, all things pass not to return any more . Please!
Let us not waste uselessly the days which God gives us to earn eternal
blessings. Let us imitate Blessed Catherine: let us do good deeds while
we have time . Let us detach our hearts from the pleasures of this earth ;
let us raise our minds to that heavenly country where we will enjoy

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truly good things. Many enemies lay out snares for us and seek to lead
us to destruction. We should fight them courageously, and our shield
should be, as Saint Paul says, a living faith, a working faith which makes
us give up evil and love a virtuous life . Let our weapons be fervent
prayer , good deeds, receiving Communion frequently and a tender
devotion to Mary Most Holy. 0 yes, if we would only use these wea-
pons and continue to be true sons of Mary , we would live secure.
We would be able to report a complete victory against the enemies
of o ur soul. But let us not delay to start out on the road of virtue .
From this very moment let us give ourselves to God from the bottom
of our hearts, let us give ourselves completely to Him as did Blessed
Catherine. By doing this we will also be able to hope for the grace of
the Lord and for peace in our hearts in this mortal life and at the point
of death . That grace and that peace can only be hoped for by him who
lives a life of good deeds. Doing good deeds merits for us the favor of
heaven in the course of our life, consoles us at death and becomes a
sure guarantee of eternal life.
18. A LETTER OF DIRECTION
FOR A SOMEWHAT TIMID YOUNG SALESIAN28
E pistolario (Letters), vol. I, 276. Date completed by
E. Ceria.
My dearest Garino,
Your last letter hit the target. Do as you have written and you will
see that we will both be happy. But as I have told you before , I need
to have your complete confidence, something which you will surely
give me if you think about the solicitude which I have shown for you
and of other ways which I will use in the future in whatever can benefit
your soul and also your temporal welfare .
In the meantime remember these three bits of advice: avoid idleness,
avoid companions who are dissipated and go with friends who are
pious. For you this is enough.
Pray for me who will always remain,
Very affectionately in Jesus Christ;
Father John Bosco
Saint Ignatius , Jul , 20, 1863

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19. CHRISTIAN COURAGE29
fl Pastorello delle Alpi, ovvero Vita del giovane Besucco
d'Argentera (The Little Shepherd of the Alps, or the Life
of the Young Man (Francis) Besucco of Argentera), by
Father John Bosco, Turin, 1864, pp. 179-181.
With this I conclude the life of Francis Besucco. I still have several
other things to tell about this virtuous boy, but since this could en-
courage those who refuse to recognize the marvels of the Lord in his
servants to criticize me, I will save these facts for publication at a more
opportune time, if God in His goodness gives me life and grace.
In the meantime, dear reader, before I terminate this writing of
mine I would like that both of us would draw a conclusion which
could benefit us. It is certain that sooner or later death will come for
both of us and perhaps it is closer to us than we can imagine. And
likewise it is certain that if we do not do good deeds in the course
of our lives , we will not be able to reap their fruits at the point of death
nor will we be able to expect any recompense from God. So since
Divine Providence is giving us some time in which to prepare ourselves
for the last moment, let us use this time, use it to do good deeds and
be sure that we will reap the good fruit we have earned in due time.
People who will make fun of us, it is true, will not be lacking because
we show that we are not prejudiced in matters of religion. We do not
pay attention to people who speak like this. They deceive and betray
themselves and those who listen to them. If we want to appear wise
before God we should not be afraid of appearing to be foolish in the
eyes of the world, because Jesus Christ assures us that the wisdom of
this world is foolishness to God . Only the constant practice of religion
can make us happy in time and in eternity. Whoever does not work
during the summer does not have a right to enjoy life during the winter,
and whoever does not practice virtue during his life will not be able to
expect any prize whatever after death.
Take courage , then , 0 Christian reader, and do good works while
you are in time . The present sufferings are brief and our joys will last
for an eternity. I will invoke God's blessings on you. Please pray that
the Lord God have mercy on my soul, so that after I have talked
about virtue and how to practice it and about the great reward which

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God has prepared for those who practice it in the next life, I should
not experience the terrible disgrace of neglecting it with irreparable
harm for my salvation.
May the Lord help you and help me to persevere in observing his
precepts every day of our lives, so that we will be able one day to go to
enjoy in heaven the supreme reward for ever and ever. Amen.
20. THE HUMANITY OF DON BOSC03o
Epistolario (Letters), vol. I, 327.
My dear Bonetti,
As soon as you receive this letter go immediately to Father Rua and
tell him very bluntly that he should help you be cheerful. Don't even
talk then about saying your breviary until Easter: that is, you are for-
bidden to recite it. Say your Mass slowly not to get tired. All fasting
and all mortifications in the matter of food are forbidden. In one word,
the Lord is preparing work for you, but does not want you to begin
to do it until you are in perfect health and especially free of your cough
completely. Do this and you will please the Lord.
You can make up for everything with ejaculations, by offering to
the Lord all your discomforts, and by your good example.
I was forgetting one thing. Put a mattress on your bed and adjust it
as you would for an out-and-out lazybone. Keep your body warm both
in and out of bed. Amen.
God bless you.
Yours most affectionately in Jesus Christ,
Father John Bosco
Turin, 1864

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21. THE ADMIRABLE APOSTOLIC CHARITY
OF SAINT PHILIP NERI31
This is an excerpt from a sermon on Saint Philip Neri,
written in its entirety by Don Bosco and given at Alba
to a group of priests at the end of May, 1868. See the
Memorie biografiche by G. B. Lemoyne, vol. IX, 215-217
(omitted in English ed.).
To prepare the way for the theme which I have announced, listen
to an interesting episode. It is about a young man of barely twenty
years of age who was moved by a great desire for the glory of God and
left his parents-he was an only son-renounced the considerable wealth
of his father and the inheritance promised to him by a rich uncle .
Alone, and without anyone knowing it, without any material means,
but only supported by Divine Providence, he left Florence and went to
Rome. Now look at him: he is taken in by a charitable fellow Floren-
tine (Caccia Galeotto). He stops in the corner of the courtyard of the
house: he looks steadily toward the city absorbed in his thoughts!
Let us ap proach him and question him:
"Young man, who are you and what are you looking at with so
much concern?"
"I am a poor stranger. As I am looking at this city, one thought
possesses my mind, but I am afraid that it is foolish and rash."
"What is it?"
"The thought, of devoting myself to do good to these poor souls,
to so many poor boys who for lack of religious instruction are going
down the way to perdition."
"Do you have an education?"
"I have only finished the primary school."
"Do you have material means?"
"Nothing . I do not even have an extra piece of bread besides that
which my master gives me every day out of charity."
"Do you have any churches, any houses?"
" I only have a poor little room whose use has been given to me out
of charity. My wardrobe is hanging from a rope stretched out from
one wall to another: my clothes and my entire outfit."
"How, then, without a name , without an education, without finan-

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cial means, and without facilities do you want to undertake such a
huge project?"
"It is true. The lack of means and of proper preparation is on my
mind . On the other hand, God, who inspires me with courage , who can
convert stones into children of Abraham, this same God is the one
who ... "
This poor young man , gentlemen, is Philip Neri who stands planning
how to reform the mores of Rome . He looks at that city, but alas,
what does he see? He sees it as the slave of foreigners . He sees it
horribly tormented by epidemics, by misery. He sees it being besieged
for three months and then beaten down , conquered, sacked and for all
practical purposes destroyed.
This city will be the place where young Philip will reap abundant
fruit. Let us see how he gets down to work. With only the assistance
of God, he resumes his course of studies, completes his philosophical
and theological studies. Following the advice of his spiritual director,
he consecrates himself to God as a priest. With his sacred ordination he
redoubles his zeal for the glory of God. Once a priest, he learns from
the writings of Saint Ambrose that by means of zeal, faith is acquired
and that by means of zeal, man is led to the possession of justice .
"Faith is acquired by zeal and by zeal justice is possesse d" (Saint
Ambrose : " On Psalm 118" ). Philip was convinced that no sacrifice is
as pleasing to God as that of zeal for the salvation of souls. " No more
pleasing sacrifice can one offer to God than the zeal for souls" (Saint
Gregory the Great: "On Ezekiel"). Moved by these considerations
it seemed to him that crowds of Christians, especially of poor boys,
continuously shouted with the prophet against him! "The children
asked for bread and there was no one to give it to them ." When he was
able to visit public institutions, go into the hospitals and prisons and
see people of all ages and conditions involved in fights , cursing, stealing,
and living in the slavery of sin, he began to think how so many people
insulted God the Creator without hardly knowing him. They did not
keep the divine law because they did not know it. The sighs of Hosea
came to his mind (4 , 1-2) : because the people do not know the things
which relate to eternal salvation, the worst, the most abominable
crimes have spread throughout the earth. How his innocent heart was
filled with bitterness when he became aware that a large number of

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these poor souls were going along miserably lost because they were
not instructed in the truths of the faith . The people, he would exclaim
with Isaiah, have not heard about the things that relate to salvation,
so "because my people do not understand . . . therefore the nether
world enlarges its throat and opens its mouth without limit; down go
their nobility and their masses, their throngs and their revelry" (Is. 5,
13-14).
Confronted with all these evils which were increasing, Philip fol-
lowed the example of the Divine Redeemer, who at the beginning
of his preaching did not possess anything in the world except the
great fire of his divine charity which urged him to come to earth
from heaven . He followed also the example of the Apostles who were
lacking all material means when they were sent to preach the Gospel
to all nations on earth , these nations which were all miserably engulfed
in idolatry, in every vice or, according to the expression of the Bible,
buried in the shadows of death . He made himself all things to all men
in the streets, the squares, and public institutions. He slipped into
public and private establishments and with his polite, gentle , pleasant
manner which indicated his love for his neighbor, he began to preach
about virtue and about religion to those who did not wish to know
about either. There was a lot of gossip circulated about him. Some
called him stupid , some ignorant, others called him a drunkard, and
without fail some pronounced him insane.
Philip courageously allowed each one to say his piece. Even more,
on account of the censure of the world , he was sure that his work was
for the glory of God because what the world considers wisdom is
foolishness for God. Thus he continued fearlessly in his holy under-
taking.
22. THE VIRTUES OF A PRIEST
An outline of notes taken by someone during a talk given
by Don Bosco in September, 1868, during a spiritual
retreat preached by him at Trofarello and published by
G.B. Lemoyne in the Memorie biografiche, vol. IX, 343 -344
(omitted in English ed.).
Today I will tell you what we must do as priests and aspirants to

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the priesthood. I will tell you what a priest is and what he should
become.
The priesthood is the highest dignity to which a man may be raised.
To him and not to the angels was given the power to change the bread
and wine into the substance of the body and blood of Our Lord Jesus
Christ. To him and not to the angels was given the faculty to forgive
sins .
He is the minister of God who is thrice holy . . .
What should be the holiness of a priest or of an aspirant to the
priesthood? He should be almost an angel, or rather a man completely
immersed in heaven; he should possess all the virtues required by his
state and especially great charity , great humility and great chastity.
The priest is the light of the world, the salt of the earth. The lips
of the priest should relish learning and so his greatest effort should
be to devote himself to sacred studies.
Let us examine ourselves to see if we have all the virtues necessary
to become good priests, and if we do not have them yet, we should at
least make a courageous effort to acquire them and practice them .
Let us exclude at the same time from our motivations all self-interest
and all ends which are not in conformity with the will of God because
it is the Lord who has to choose us: " It was not you who chose me , it
was I who chose you. " 32
The priest should have a very ardent faith and charity, which unfor-
tunately at times are not found in seminarians, not to mention priests.
Instead they are found in fa rmers , street sweepers, and servants. They
are found in the disciples while the master who teaches these virtues,
who should possess them to a much greater degree, is at times almost
lacking them.
Oh the power of good example! Let us remember that a priest does
not go to hell or to heaven alone but always accompanied by people.

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23. THE DAILY EXERCISES OF PIETY33
Notes taken during the same spiritual exercises at Trofarello
on Sept. 26, 1868. G.B. Lemoyne, Memorie bzografiche,
vol. IX, 355-56 (English ed., pp. 166-67).
During the past few days I would like to have spoken of our prac-
tices of piety, but time has run out. Though we dealt at length on our
vows and the religious life, I shall still say something about meditation,
spiritual reading, visits to the Blessed Sacrament, and the examination
of conscience.
Meditation is mental prayer. "Our conversation is in heaven."34
How does one go about meditation? First, let him place himself in
God's presence and choose the subject he wants to consider. Next, let
him concentrate on that subject and apply it to himself as it fits him .
Finally, let him conclude by resolving to overcome certain faults and
practice certain virtues . Throughout the day let him follow up his
meditation by practicing his resolve. We must also try to arouse our-
selves to sentiments of love , gratitude, and humility toward God; we
should ask Him for the graces we need and in true sorrow and tears
beg Him pardon for our sins. Let us always remember that God is our
Father and we are His sons . .. I, therefore, recommend mental prayer.
If you cannot meditate this way because of travel or some other
urgent duty, do at least what businessmen do. No matter where they
are, their thoughts are always on business: buying, reselling at a profit,
avoiding losses or making up for them, rejoicing in their profits or
plan·ning to increase them. Our examination of conscience resembles
that. Before retiring , let us check if we have practiced our resolutions
on some specific fault; let us ascertain our gain or loss in a sort of
spiritual auditing. If we discover a failure in our resolution, let us
renew it the next day, until we have succeeded in acquiring the virtue
we are striving for or shall have destroyed or avoided the fault we
wished to correct.
I also suggest visits to the Blessed Sacrament. "Our most sweet Lord
Jesus Christ is there in person," the Cure of Ars used to exclaim . If
time is limited, let us at least kneel before the tabernacle and say a
Pater, Ave, and Gloria. This alone will steel us against temptation .
I assure you that the man of faith who visits the Blessed Sacrament

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and makes a daily meditation with sincerity of heart35 will not fall into
sin. I urge spiritual reading, especially to those who need a book to
meditate. Let us read a passage and reflect on it to discover what needs
correcting in our lives. This will help us to love the Lord increasingly
and encourage us to save our soul.
If possible, make your spiritual reading and your visit to the Blessed
Sacrament with the community; otherwise do so in private. The same
goes for meditation.
Remember that our rule binds us to say the rosary daily. How
grateful we should be to the Blessed Virgin who has so many graces in
store for us!
Go to Confession every week, even if you have nothing serious to
confess. It is a pleasing act of humility to God because it reawakens
our remorse for sins already forgiven ; it makes us realize how imper-
fect the small faults of every day make us.
24. A SPIRITUAL "STRENNA" FOR 186836
Epistolario, vol. I, pp. 600-601. Also in Memorie bio-
grafiche, vol. IX, 457-58 (English ed. , p. 208).
Dear Father Bonetti :
Thank you for your New Year's gift. It will help us wonderfully in
clearing up the Oratory's debts. Thank Father Provera too.37 Now
here is the strenna.
For you and Father Provera: Always point out each other's faults
charitably.
For the Salesians: Economize in traveling. As far as possible, do not
go home. Rodriguez has some very timely material on this subject.
For the Boys: Let them promote frequent Communion and devo-
tion to the Most Blessed Virgin Mary by word and deed.
Three Topics for Sermons: I. Avoidance of foul talk and books.
2. Avoidance of companions who are light-minded or give evil advice.
3. Avoidance of idleness and in its stead introduction of practices
which contribute to preserving the holy virtue of modesty.

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Keep an eye on everything. Keep in touch with everyone. The good
Lord will do the rest.
Best wishes to you and all at Mirabello. Amen.
Yours affectionately in Jesus Christ,
Father John Bosco
P.S. Tell the prefect of studies to push Italian Classics for the Young. 38
25. WEALTH AND DETACHMENT39
Angelina, o l'orfanella degli Appennini (Angelina, or the
Little Orphan Girl from the Apennines) by Father John
Bosco, Turin, 1869, pp. 41-48.
My sufferings increased on account of the wasting of money on
useless things and sometimes harmful things. There were forty servants
for four people: I, my parents and a brother. There were two carriages
for each of us , one for summer and the other for winter with a corres-
ponding number of horses and coachmen. There were two doorkeepers,
two coachmen , two butlers, two masters of etiquette, or as we say,
masters of ceremonies. The rest were occupied in the various domestic
chores. There were too many servants: a tenth part of them would have
been enough for everything and for everyone! Gold and silver were
lavished on the chairs, floors, beds and tables. It wasn't that my father
was not religious because he treated friars and priests well whenever
the occasion presented itself. On the contrary, when he could, he
enjoyed having with him at table some illustrious personage such as
a canon, parish priest , or a prelate, but he did this for a human end,
to make them talk about him and to be praised.
If he was asked to contribute to some charity most of the time he
exclaimed that he had many expenses, many debts, a lessening of his
income and similar things. In the meantime he found enormous sums of
money to put on parties for his friends , undertake long and very expen-
sive trips, change and modernize the furnishings of the house every year
without counting the continuous replacing, selling and buying of
carriages, horses , with an immense outlay of money .

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And when alms were given , I certainly did not see done what the
Gospel says: the left hand should not know what the right hand is
doing. Just the opposite. If people did not bow deeply, offer public and
repeated thanks or if publicity in some way was not given for an
offering made , most often this offering was the last and no one would be
able to obtain even one penny more under the excuse that so and so
was ungrateful. In reality, however, it was because he had not sounded
the trumpet to the four winds . It seemed to me that one could say with
the Savior: They have received their reward. One day I asked my father
how he understood the words of the Gospel: "What is superfluous
give to the poor." He answered that this was a counsel , not a com-
mand . It seems to me that I added that the word "give" was in the
imperative mood and, therefore , a true command and not a counsel.
He did not give me any reply. Another time I asked him how he under-
stood those other words of the Gospel : "Woe to the rich ; it is easier for
a camel to pass through the eye of a needle than for a rich man to be
saved." "These things," he said , "should be studied, learned , but should
not be dwelt upon too much, otherwise they make one lose his peace of
heart , and even more turn his brain around if he thinks too much about
these things."
This reply was like a spark for my troubled mind. If it is a truth, I
said , why not meditate on it always. Why is it forgotten by the world?
Does that "woe to the rich" perhaps mean that they will all have to be
lost? If a big miracle is needed to have a camel pass through the eye of
a needle , so will it perhaps be necessary that a miracle of this type be
worked so that a rich man can be saved? If it is so difficult for a rich
man to be saved , is it not better to put into practice the counsel of the
Savior : sell everything that you have and give it to the poor? My
father said that to think seriously about these things could turn his
brain around . But if the thought alone produces this terrible effect,
what will become of him who should have the misfortune of experi-
encing the consequences of the Savior's threat, which would be eternal
perdition?
Disturbed by the thought of the difficulties which a rich man has in
being saved, I went to a holy priest to receive instruction and con-
solation. That man of God told me that those words should be inter-
preted in their true sense . The Savior wishes to indicate , he said, that

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riches are real thorns and an evil source of dangers on the road to
salvation. This is on account of the great abuse that is made of them:
useless expenditures, inappropriate trips , lack of moderation , dances,
games, oppression of the weak, defrauding workers of their pay, yield-
ing to unworthy passions, unjust litigations, hatred, anger and revenge.
This is the fruit which many people reap from their riches. For them
their wealth presents a great danger of spiritual harm and it is precisely
of them that the Savior says : "Woe to the rich; it is easier for a camel
to pass through the eye of a needle than for a rich man to be saved."
But those who use their riches well, who use them to clothe the
naked , to feed the poor hungry people, to give drink to the thirsty,
to take in the traveler , they who without vainglory and without ambi-
tion give their superfluous goods to the poor , they, I say, have a means
of salvation in their wealth, and know how to change their riches,
which are truly thorns, into flowers for eternity. Believe me: when
God gives wealth to a man , he gives him a grace , but this grace is greater
when he inspires him with the courage to put that wealth to good use.
You, in the meantime, concluded the director, do not worry about
the riches which you have since by means of them you can do many
good works and acquire many merits for the next life. Only make sure
that you put them to good use. I recommend , however, two very
important things to you. The first thing is not to be too strict in deter--
mining what is superfluous. Some think that by giving a tenth or a
twentieth as alms they can put the rest to whatever use best pleases
them . It is not so. God said to give the superfluous to the poor without
mentioning a tenth or a twentieth. Therefore we should only keep for
ourselves what is necessary and give the rest to the poor.
Secondly , I recommend that you should not forget that we will not
take with us any of our wealth to the tomb, and for this reason, wheth-
er we want to or not, or through love or through force, or in life or in
death , we have to leave everything behind. It is better, then, to detach
ourselves from earthly things voluntarily with merit and make good use
of them in this life , than to abandon them by force and without merit
at the point of death.
Instead of calming me, this simple and clear answer increased my
distress. I was convinced that riches are a great source of spiritual harm
and that it is hard to make good use of them.40

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26. THE ADVANTAGES OF RELIGIOUS LIFE41
Notes for two conferences for Salesians, jotted down by
Don Bosco himself during the spiritual exercises at Tro-
farello, September, 1869 and published in Lemoyne,
Memorie biografiche, (Biographical Memoirs) vol. IX,
986-987 (omitted in English ed.).
The Christian: his creation within the Catholic religion , his educa-
tion , instruction, means of salvation.
Entrance into a world full of dangers-greater safety in religious
life-example of a voyage in a boat or on a raft; by carriage
or on foot ; staying in a fort or in an open field.
Signs of a vocation: concern whether religious life is better than
that out in the world-having been admitted into the community-
Manete in vocatione ("Remain in your vocation"), etc.42
Comparison with a businessman who works hoping for a profit.
In the Congregation Homo vivit purius - cadit rarius - surgit velo-
cious - incedit cautius - irroratur frequentius - quiescit securius - moritur
confidentius - purgatur citius - remuneratur copiosius (man lives more
purely - falls more rarely - rises up more quickly - walks more on his
guard - on him the dew of grace more frequently falls - is more at
peace - dies full of confidence - the time of purification after death is
shortened - he is more amply rewarded (Saint Bernard , De bono Reli-
gionis).43
Vivit purius (lives more purely) because he is free of worldly cares
(whether he wants to or not, in the world he has to think about ma-
terial things). Purity of intention means doing what pleases God and we
are sure of doing this through obedience. In the world people do what-
ever good they want to do and whenever they want to. The religious
never does his own will, but always the Lord's on account of obedience.
Their self-will spoils their good works: " 'Why do we fast, and you do
not see it? afflict ourselves, and you take .no note of it?' " Because
"lo, on your fast day you carry out your own pursuits ..." 44 - Vari-
ous examples .
Cadit rarius (falls more rarely). - The farther one is from a danger
the safer he is from falling into it. The world is full of dangers. "Carnal
allurements (pleasures of the senses), enticements for the eye (riches),

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the life of empty show (vanity)- all these are from the world .45 Saint
Anthony saw the world covered with traps.- Those who live in the
Congregation live removed from these dangers and separate themselves
from everything through the three vows .
Therefore they will rarely fall. Besides they have many things that
help them persevere in religious life which are absent in the world.
Surgit velocius. - Rules , advice, reading , meditation. The example
of others.-"Woe to the solitary man! For if he should fall , he has no
one to lift him up ." 46 But in the Society " if the one falls , the other
will lift up his companion." 4 7 He is assisted by his brethren to rise
up again .48
Incedit cautius. - He walks more on his guard.- Retirement.-Rules.-
The law of God is like a fortress , around which there are fortified out-
posts which are the Constitutions.-"A strong city have we; he sets up
walls and ramparts to protect us."49 One is defended in the Congre-
gation- monthly manifestation- The great ones of the world , the rich,
the powerful do not have people who counsel them but who flatter
them , etc.
Irroratur frequentius (on him the dew of grace more frequently
falls)- The world is dried-up land ; the Congregation is watered land.
Heavenly dew falls often from God on our souls; by means of it we
abandon everything and are able to work . Through the Sacraments
which we have to frequent by rule, through the superiors whose duty
it is to counsel and correct us.- A man in the world might often want to
do likewise but he does not have the means which abound in religious
life.
Quiescit securius (is more at peace).- Nothing can make us content
in the world. "Vanity of vanities,"so etc.-Theodosius in solitary
confinement, said: "Father? Do you know who I am? I am Emperor
Theodosius. Happy you who lead a happy life on this earth, far from
the cares of the world. I am a great personage in the world, I am an
emperor . But for me, 0 Father , there is not a day in which I can eat my
meals in peace .-Then : "When a strong man fully armed guards his
courtyard , his possessions go undisturbed."s1 The Congregation is a
fortress in which we can rest peacefully . Jesus Christ, the superiors,
the rules , the confreres are all so many guards of our souls, etc.
Objection 1: In religious life people are not happy. But because

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they do not observe the rules.
Objection 2: There are many trials also in religious life. But these
are daily crosses which will lead us to glory.
"It is for a good reason that God has hidden the grace of religious
life , because if people knew what happiness it brings, everyone would
abandon the world and would run to embrace it."s2
Moritur confidentius (dies full of confidence). - The death of a per-
son in the world: doctors, notaries, relatives, everyone talks about
material things, only with difficulty about spiritual things.
A religious is among brothers who help him , pray for him , comfort
him. Everything is taken care of on this earth. He is ready for heaven .
"Moreover, everyone who has given up, etc." 53 "God has promised
eternal life to those who have given up these things. You have given
them up : what prevents you from being reassured by his promise?" 54
A brother of Saint Bernard dying in the monastery was singing because
·' Happy now are the dead who die in the Lord!" 5S
Purgatur citius (the time of purification after death is shortened).
Saint Thomas says that when one enters religious life one obtains par-
don of all his sins and of the punishments due to sin as in Baptism.
And he adds: "That is why we read in the lives of the Fathers that
when religious enter religious life they receive the same grace which
the baptized receive at their baptism."56 Later there is encouragement,
prayers , Communions, Rosaries , Masses , etc.- Either no purgatory or
very little. "Such fly with ease from their cells to heaven" (Saint
Be"rnard). 57
Remuneratur copiosius (he is more amply rewarded). God rewards
us for a cup of cold water given in his name . What reward will he not
give then , to someone who has left all , or better, given everything
away out of love for him? What reward will not all the good deeds
of religious life, the mortifications , fastings , acts of obedience receive
in heaven? And then the merit that is acquired for the good works
which are done for him. "The just shall shine , etc." 58
The worldlings say instead : " We, then, have strayed, etc. " s9
Saint Alphonsus says that in the seventeenth century of sixty
canonized saints only six were laymen . All the rest were religious.
Temporal advantages:
1. Those Jesus Christ had : at birth , in life , and at His death He did

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not have a place to rest., etc. However, He promised that nothing would
be lacking to us, if etc.: "Look at the birds in the sky."60
2. Nothing is lacking to us whether in a state of health, sickness, at
death. Example of . . .
3. How many people are in need in the world! But we have food
clothing, lodging, etc.
27 . SAINT FRANCIS DE SALES61
Storia ecclesiastica ad uso della gioventu, utile ad ogni
grado di persone (Church History for Young People, Useful
for persons from all walks of life) by Father John Bosco,
new edition revised and expanded, Turin, 1870, ch. 4,
pp. 301-303.
St. Francis de Sales and the Chablais. St. Francis de Sales was raised
up by Divine Providence to combat, and I might add, destroy the errors
of Calvin and Luther in the area of Savoy called the Chablais, which had
been infected by these monstrous errors. His last name de Sales comes
from the name of his birthplace , a castle in Savoy . From his earliest years
he gave himself to God , preserved carefully his virginity, and enriched
his heart with every virtue, especially those of kindliness and gentleness.
Not without serious opposition from his father, did he renounce offers
of brilliant careers in the world and consecrated himself to the sacred
ministry . Led on by the voice of God which called him to extraordinary
things , he left for the Chablais armed only with the weapons of charity .
At the sight of churches which had been torn down, monasteries de-
stroyed, crosses knocked over, he was overcome with zeal and began his
ministry. The heretics shouted against him, insulted him , and tried to
kill him. However, through his patience , preaching, writings and miracles
he calmed down the hecklers, won over the assassins , disarmed hell it-
self, so that the Catholic faith triumphed. In a short time in the Chablais
alone he led back into the bosom of the Church 72,000 heretics. The
repo rts of his holiness spread far and wide and despite his reluctance he
was made Bishop of Geneva, with his residence, however, at Annecy.
Here he redoubled his zealous efforts, not holding back when necessary
from even the most humble chores in the ministry of the Church. After a

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life totally spent for the greater glory of God , revered by the people ,
honored by princes, esteemed by the Supreme Pontiffs, respected by
the heretics, he yielded his soul to God at Lyons in the house of the
gardener of the convent of the Visitation where he had taken up lodging.
It was the feast of the Holy Innocents, 1622.
He was the founder of the Order of the Visitation Nuns . He wanted
that candidates who could not be accepted into other convents for
reason of age or health should be received into its convents.
28. HOLY COMMUNJON62
fl mese di maggio consacrato a Maria SS. Imma colata, ad
uso del popolo (The Month of May , Consecrated to the
Most Holy Immaculate Virgin, for Use by the Faithful),
by Father John Bosco, 8th edition, Turin, pp . 149-153.
I. Do you understand , dear Christians, what it means to receive
Holy Communion? It means approaching the table of the angels to
receive the body , blood, soul and divinity of Our Lord Jesus Christ ,
who gives Himself as food for our souls under the appearance of con-
secrated bread and wine. During Holy Mass, at the moment when the
priest pronounces the words of consecration over the bread and wine ,
the bread and wine become the body and blood of Jesus Christ. The
words which Our Divine Savior used when he instituted this Sacrament
are: " This is My body, this is My blood ." The priest uses these same
words in the name of Jesus Christ during the sacrifice of the Holy
Mass . When we go to Communion we receive the same Jesus Christ,
body , blood , soul and divinity , that is true God and true man, alive
as He is in heaven . It is not an image of Christ , nor a representation
of Him like a statue or crucifux , but it is the same Jesus Christ who was
born of the Immaculate Virgin Mary and died for us on the cross. Jesus
Christ Himself assures us of His real presence in the Holy Eucharist
with these words : This is My body which will be given up for you .
This is the living bread which came down from heaven. The bread
which I will give you is My flesh. The drink which I will give you is
My real blood . He who does not eat of this bread and drink of this
blood will not have life in him.

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2. Jesus instituted this Sacrament for the benefit of our souls and
wishes that we should receive it frequently . Here are the words with
which he invites us: "Come to me, all you who are weary and find life
burdensome, and I will refresh you" (Mt. 11, 28). And in another
passage he says to the Hebrews: "Your ancestors ate the manna of the
desert and died, but he who eats this food prefigured by the manna,
this food which I give, this food which is My body and My blood, he
will not die forever. He who eats My flesh and drinks My blood lives
in Me and I in him, for My flesh is real food and My blood real drink"
(translator's note: this is an adaptation of Jn. 6, 49 ff). Who could
resist these loving invitations of Our Divine Savior? He is there waiting
for us like he was for the first Christians who accepted his invitation
and went every day to listen to the Word of God and to receive Holy
Communion. He is present in this Sacrament in which the martyrs
found strength, the virgins, fervor, and the saints, fortitude.
And how often do we receive this heavenly food? If we pay atten-
tion to the wishes of Jesus Christ and to our need, we should receive
Communion often . Just as the manna served as daily material food for
the Hebrews during the time they lived in the desert, so that they
could reach the promised land, so Holy Communion should be our
refreshment , our daily food in the midst of the dangers of this world
to guide us to the true promised land of Paradise. Saint Augustine put
it this way: "If we ask God every day for our material food, why do
we not also nourish ourselves daily with spiritual food in Holy Com-
munion?" Saint Philip Neri encouraged Christians to go to confession
once a week and to receive Communion even more often, according
to the advice of their confessor. Finally, Holy Church indicates its
strong desire that Communion be received frequently when it says
in the words of the Council of Trent: "It would be a very desirable
thing for every Christian to keep himself in such a state of conscience
as to be able to receive Holy Communion every time that he assists
at Holy Mass ." In order to encouage Christians to receive more fre -
quently the Sacraments of Confession and Holy Communion, Pope
Clement XIII granted them this favor: Those faithful Christians who
have the praiseworthy custom of going to Confession weekly, can
obtain a plenary indulgence every time they receive Holy Communion.
3 . Someone might say : "I am too much of a sinner." If you are a

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sinner, endeavor to put yourself in the state of grace through the
Sacrament of Confession, and then go to Holy Communion. You will
receive a great amount of help. Another might say: "I go to Com-
munion rarely so as to have more fervor." This is a false notion. Things
which are done rarely are usually done poorly . On the other hand,
since your needs are frequent, help for your soul should also be fre-
quent. Others might add: "I am full of spiritual infirmities and do not
dare receive often." Jesus Christ answers: "Those who are healthy have
no need for a physician ." Consequently , those who are more often
victims of illness should visit the doctor more often. Take courage,
then , Christians. If you wish to do something which is glorious in the
sight of God , very pleasing to the saints of heaven , which is very effec-
tive against temptations and sure to help you persevere in being good,
it is certainly receiving Holy Communion .
29. SPIRITUAL STRENNA (1874)63
Epistolario (Letters), vol. II, 434.
My dear Father Bonetti:
For you: Act in such a way that all those with whom you speak
become your friends.
For the prefect: Lay up treasures for time and for eternity.
For teachers : "By patient endurance you will save your lives."64
For students: Frequent Communion.
For all: Do one's duties just right.
May God bless all of you and grant you the precious gift of perse-
vering in being good. Amen.
Pray for me in Jesus Christ.
Your affectionate friend,
Father John Bosco
Turin, 12-30-74

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DON BOSCO
30. FRATERNAL CHARJTY6S
Epistolario (Letters), vol. III, 26-27.
My dear Father Tomatis:
I received the news you gave me and was very glad to hear that you
had a good trip and are anxious to work. Go on like this. A letter which
you wrote from Varazze indicates that you are having a disagreement
with a confrere . This has created a bad impression especially if the
letter is read publicly .
Listen to me, dear Father Tomatis. A missionary has to be ready to
give up his life for the greater glory of God. Should he not then be able
to bear up with a little aversion he feels toward a companion, even if he
has very big defects. Listen to what Saint Paul says: "Help carry one
another's burdens ; in that way you will fulfill the laws of Christ.
Love is patient ; love is kind ... Love endures all things. If anyone
does not provide for his own relatives and especially for members
of his immediate family, he has denied the faith." 66
And so, my dear friend, give me this great consolation, rather this
great pleasure: it is Don Bosco who requests it. In the future let Moli-
nari be your great friend, and if you cannot love him because he has
defects, love him for the love of God, love him for my sake. You'll
do it, won't you? Otherwise I am very happy with you and every
morning at Holy Mass I recommend to the Lord your soul and all your
labors.
Don't forget to translate the arithmetic book, adding the weights
and measures used in the Republic of Argentina.
Tell good Doctor Ceccarello that I have not been able to obtain a
catechism from that archdiocese, and that I would like to have one-
the small one - so that I can insert the acts of Faith in the Companion
of Youth (Giovane provveduto) as found in that archdiocese.
May God bless you, dear Father Tomatis. Do not forget to pray for
me, who will always be in Jesus Christ ,
Alassio, 3-7-76
Your affectionate friend,
Father John Bosco

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31. GIVE TO CAESAR THE THINGS THAT ARE CAESAR'S
Excerpt from the acts of the first general chapter of the
Salesians (1877); cf. E. Ceria, Memorie biografiche,
vol. XIII, 288.67
Our purpose is to make the fact be known that we can give to
Caesar what is Caesar's without compromising anyone. And this takes
nothing away from our giving to God what is God's. In our times
it is said that this is a problem, and I will add, if you will, that it is
the greatest of problems, but one which was already solved by Our
Divine Savior Jesus Christ. In practice, it is true that there are a series
of difficulties. Let us try to solve them , not only leaving the prin-
ciple intact but with reasons and arguments which flow from this
same principle and explain it. My great concern is this: to study prac-
tical ways of giving to Caesar what is Caesar's and at the same time
to give God what is God's.
But, you might say, the government supports the worst criminals
and perhaps circulates false teachings and erroneous principles. It's
true, but we would say that Our Lord commands us to obey and
respect superiors, "even those who are harsh,"68 as long as they do not
command things which are directly evil. And even when they command
evil things, we still respect them. We will not be doing something evil,
but will continue to show respect for the authority of Caesar, as Saint
Paul clearly says by obeying authorities because they bear the sword.
There is no one who does not see the evil conditions through which
the Church has to pass these days. I believe that from the time of
Saint Peter until the present there have not been such difficult times.
They have refined their methods and they have limitless means. Not
even the persecutions of Julian the Apostate were so hypocritical and
harmful. And what shall we do? We shall try to watch out for the
legalities in everything. If they impose taxes on us, we will pay them;
if community property is no longer allowed, we will make it individual;
if they require examinations, we will take them; if they require certifi-
cates and diplomas, everything possible will be done to obtain them,
and in this way we will go ahead.
"But this means inconveniences, expenses: it will create a mess."
None of you can see things as I see them . Even more, I do not point

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DON BOSCO
out to you the greater part of the difficulties in order not to scare
you. I sweat and labor all day long to see if I can put things in their
place and avoid inconveniences. Just the same we have to have patience
and learn to bear up with things. Instead of filling the air with whim-
pering complaints, work harder- that goes without saying-so that
things will move forward well.
This is what I hope to make known bit by bit and in practical
ways in the Bolletino Salesiano (Salesian Bulletin). Without saying too
much directly, we will make this principle prevail with the grace of
God, and it will be a source of immense good both for civil society
and for the Church.
32. TO A DISCOURAGED PASTOR69
Epistolario (Letters) vol. III, 399.
My dear friend in the Lord,
. I received your nice letter and the eighteen francs. Thank you: God
will reward you. It is like manna which falls as a relief for our great
needs. Be at peace. Don't talk about leaving your parish. Is there too
much work? I will die in the field of my labors, "as a good soldier of
Christ Jesus." 70 I am not good for much? "In Him who is the source
of my strength I have strength for everything."71 Are there thorns?
With these thorns converted into flowers the angels will plait for you a
crown in heaven. The times are difficult? They have always been like
this, but God has never withheld His help. "Jesus Christ is the same
yesterday and today ." 72 You ask for advice? Here it is: take special
care of children, of old people and of the sick and you will become
master of the hearts of all.
When you come to visit me, we will talk at length about other
things.
Father John Bosco
Turin, Oct. 25, 1878

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33. THE APOSTOLIC ACTIVITY AND PERFECTION
OF SALESIAN COOPERATORS73
Co operatori salesiani, ossia un modo pratico per giovare al
bu on costum e ed alla civile societa (Salesian Cooperators,
or a practical way of promoting learning and of being of
service to society), Albenga, 1876, pp. 25-26 , 27-28, 33-34.
I. It is necessary for Christians to unite to do good works.
At all times it has been considered necessary for good people to
unite in order to help one another do good and keep away from evil.
The early Christians did this. They were not dismayed by the dangers
which confronted them every day . United in heart and mind they
encouraged one another to stand fast in the faith and not to be upset
by the assaults of the enemy. Such also was the advice given to us by
the Lord when He said : "When weak forces unite they become strong.
If a cord is taken by itself it is easily broken, 'but a three-ply cord is
not easily broken.' " (Eccl. 4,12)74 Men of the world usually do this
in their affairs. Should the children of light be less prudent than the
children of darkness? Certainly not. We Christians ought to be united
in these difficult times to promote the spirit of prayer and of charity
with all the means which religion provides so that we can get rid of or
at least lessen those evils which jeopardize the good morals of young
people in whose hands the destiny of society rests.
III. The purpose of the Salesian Cooperators
The fundamental purpose of the Salesian Cooperators is to benefit
themselves by leading a life similar to that of religious in the common
life as much as they can. Many would be willing to enter a religious
comm unity but because of their age , health, or state of life, or through
lack of opportunity , they are definitely unable to do so. By becoming
Salesian Cooperators, however , they can remain in the midst of their
ordinary occupations, in the bosom of their own families , and live as if
they were in a religious community. For that reason this association
is considered by the Holy Father to be a third order with this differ-
ence : in the older third orders Christian perfection was viewed as
consisting in the exercises of piety. This association , on the contrary,
has for its principal end an active life in the exercise of charity toward
one 's neighbor, especially young people who are in moral danger.

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VIII. Religious practices
1. No exterior practices are prescribed for Salesian Cooperators.
But so that their life can in some way be like that of the Salesians
who live in community, it is recommended that they practice modesty
in dress , frugality in eating, simplicity in furnishing their homes , purity
in speech, and conscientiousness in fulfilling their duties. They should
take care that their dependents keep Sundays and days of obligation
holy .
2. They are encouraged to make at least a few days of spiritual
retreat every year. On the last day of the month or on some other
suitable occasion they should make the Exercise for a Happy Death
and should go to Confession and receive Holy Communion as if it were
their last. During their retreat or on the occasion of the Exercises
for a Happy Death, they can gain a plenary indulgence .
3. Every day, each one will recite an Our Father and a Hail Mary
in honor of Saint Francis de Sales, according to the intentions of the
Holy Father. Priests and those who recite the Divine Office or the
Office of Our Lady are dispensed from these prayers. For them it
is enough that they have this intention when reciting the Divine Office.
4. They should endeavor to receive with greater frequency the
Sacraments of Confession and Communion, because each one can gain
a plenary indulgence every time.
5. These indulgences, both plenary or partial, can be applied to the
souls of purgatory , except in the case of an indulgence at the point of
death ('-'in articulo mortis" ). This indulgence is exclusively personal
and can only be gained when the soul is separated from the body and
leaves for eternity.

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NOTES
1. John Bosco had this dream around the age of nine, and accord-
ing to what he himself says, he remained "deeply impressed by it for
his whole life." The purpose of the dream was pedagogical, but his
dynamic spirituality learned from Christ and Mary (without a doubt
in dreams but also in states of consciousness!) seems to have been
formed very early in his life. On the other hand, one should note that
the author of this account was about sixty years old when he gave it
its definitive form which we will read. Consequently, in all probability
he included in it ideas from his mature years.
We would like to underline the fact, at the beginning of this collec-
tion of his writings, that his extant manuscript notes are very few. It
will be useless, then, to look for more information about persons
mentioned by name or for exact references for texts which are quoted
or for sources which are indicated, which a critical edition of the works
of Don Bosco could furnish. This task still remains to be done. Our
purpose is different. It is to give more complete infom1ation to the
reader who is interested in Don Bosco's spirituality by giving him a
variety of substantial samples of his writing, which are presented with
only very brief comments.
2. According to the introduction, these resolutions were made by
John Bosco in 183 5, a little while after his clerical investiture, in order
to "reform radically " his life , which he considered to be very dissi-
pated. These resolutions indicate his efforts to adapt to a clerical
world which was quite strict, if not rigorous.
3. Flavius Josephus (c . 37-c. 100). Augustine Calmet, O.S.B .
(1672-1757), Giovanni Marchetti (1753-1829), Denys Frayssinous
(1745-1841), Ferdinando Zucconi, S.J. (1647-1732). The Spaniard
Jaime Balmes (1810-1848) . Balmes, who was then almost unknown in
Piedmont, apparently was included in this list by error.
4. Claude Fleury (1640-1725), Domenico Cavalca, O.P. (1270?-
1342), Jacopo Passavanti, O.P. (1302-1357), Paolo Segneri, S.J. (1624-
1694) Matthieu Henrion (1805-1862).
5. Summer of 1841. John Bosco was ordained a priest in June.
6. Castelnuovo d'Asti, now called Castelnuovo Don Bosco.
7. The context shows that Don Bosco was speaking about pro-
babiliorists, and so was referring to the "second " camp .

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DON BOSCO
8. These quotations were found on bookmarks in Don Bosco's
breviary when he died in 1888. The selection of texts in itself invites
many interpretations. The Biblical quotations-according to the Latin
Vulgate Bible-those from the Fathers were originally in Latin; the
quotations from Dante and Silvio Pellico, in Italian. The references
to the Bible were checked by us.
9. This is the preface to the first book published by Don Bosco at
the age of 29, when he was completing his stay at the Convitto. His
style was certainly labored, but one has to go beyond the apparent
impression of weakness which is given, an impression of which the
author was conscious and which he admitted with simplicity. One
should note the origins of his concrete spirituality in which pious
examples had from the beginning a very important place.
10. One of Don Bosco's letters in which he gives spiritual direction.
It is extremely brief, lacks theological reflections and shows a definite
preference for simple and practical advice. One should note that the
year of perseverance with "relapses " (most probably referring to sin
of impurity) asked for in this letter was reduced to a period of six
months in a later letter to the same seminarian, dated Apr. 28, 185 7
(Epistolario, vol. I, 146).
11. Lk.10,16.
12. Phil. 4 , 13 .
13. Cf. Jas . 5, 16 .
14. The invocation to St. Am brose is explained by the dat e of the
letter which happened to be the day of the liturgical feast of this saint.
15. This is an excerpt from a collection of advice and prayers
explicitly compiled for "Catholics who fulfill the duties of a good
Christian" (title). The "true Christian," according to the image of
Christ, is humble, kind, obedient, sober, friendly and patient.
16. The program of Christian life outlined in the second part of
this letter to a boy whom Don Bosco was lodging at his Oratory was
that which he had given to Dominic Savio, who had died that same
year (1857).
17. Don Bosco's quotations from the Latin Vulgate and his inter-
pretation of them are at tin1es different from those of modern biblical
scholars.
18 . " The unfading crown of glory" (I Pt. 5, 4) was one of Don
Bosco's favorite themes. This letter to the Cleric Giovanni Battista
Anfossi speaks only of hope, and not really of a blessed hope.
I 9. Ex. 4, 12 ; Mk . 13, 33 ; 2 Cor. 7, 17.

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20. The essence of St. John Bosco's spirituality for lay people is
found in these traditional statements (cf. in particular numbers 1, 2, 9,
19 , 20, 21 ). None of these refer to apostolic activities.
21. This is the oldest manuscript (1858-1859) that has come to light
of the Salesian Constitutions and is still unedited. This is the first
chapter, taking into account Don Bosco's own annotations. One notices
some of the forms which, according to him, apostolic charity should
take and the relationship between apostolic charity and perfection
(Art. 1) .
22. The principles of Don Bosco about the role of apostolic activi-
ties in furthering growth in holiness were clear from the first edition
(1859) of the biography of Dominic Savio, which had an obvious didac-
tic purpose.
23. The hamlet near Castelnuovo, where Dominic lived.
24. Holiness consists in fulfilling cheerfully the will of God, Domi-
nic Savio would point out to his future friend, Camillo Gavio. This
chapter repeated the dialogue from Don Bosco's teaching which was
found , for example, in the Giovane provveduto (2nd ed., Turin, 1851,
pp . 5-8).
25 . Excerpt from the first edition of the biography of Michael
Magone , on the integrity of confession and on spiritual direction which
confession makes possible. It will become clear that for Don Bosco
the confessor was a father and a friend .
26. Joy and peace accompany the Christian even up to the point
of his death if he has been a friend of Christ and Mary during his
life. Don Bosco demonstrated this fact with his moving description of
the death of his pupil Michael Magone on Jan. 21, 1859.
27. Some general principles of St. John Bosco on the spiritual
life have been summarized in this conclusion of the biography of a
nun.
28. In this letter, the cleric John Garino received some of Don
Bosco 's favorite words of advice : confidence, work, avoidance of bad
companions.
29. The conclusion of the life of a young student at the Oratory of
St. Francis de Sales who very quietly resisted human respect in order
to practice virtue . The author took this occasion to write a convincing
eulogy about "good works."
30. "In November, 1864, Don Bosco had gone to visit the Salesian
house of Mirabello. He found Fr. Bonetti disturbed by a misunder-
standing and also ill. On his return to Turin , he wrote to him right
away to encourage him " (E. Ceria, San Giovanni Bosco, Epistolario,

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DON BOSCO
vol. I, 3 27). His letter also shows that he had a kind heart and that he
was opposed to all that was unnecessarily burdensome.
31 . Saint Philip Neri, whom Don Bosco describes in this sermon ,
was certainly the ideal apostle who gives all to all, who sanctifies
himself through his zeal, the model he sought to imitate. According
to Lemoyne (op. cit., p. 221) this was the impression of his hearers.
32. Jn. 15 , 16 .
33. These notes were jotted down by someone present and were
published by Fr. Lemoyne without being too worried about being
exact. Nonetheless they reveal Don Bosco's ideas about the " practices
of piety " of his religious community.
34. This is a translation of Don Bosco 's Latin Vulgat e quotation
from Phil. 3, 20. (Translator's note: The N ew American Bible transla-
tion of the verse is : "we have our citizenship in heaven ... " ).
35 . For Don Bosco, therefore, meditation and spiritual reading are
very similar.
36. At the end of 1868, Fr. John Bonetti, director of the school at
Mirabello, had gone to wish Don Bosco a Happy New Year and to give
him a gift of some money he had saved up. In his abrupt style, typical
of his letters to his students, Don Bosco acknowledged Bonetti's gift ,
in turn giving him a spiritual strenna. [A " strenna" is a New Year's
gift customary in Italy. From the beginning of the Oratory, Don Bosco
had started the custom of giving a spiritual strenna or gift to his boys
and co-workers on the last day of the year. It took the form of a motto
or slogan to be practiced throughout the New Year. - trans.]
37. Fr. Provera was Fr. Bonetti's treasurer.
38. The Italian Classics f or the Y oung was a collection of Latin
classics compiled and edited by Don Bosco.
39 . Angelina is a story presented by Don Bosco as if it were true.
This rich girl, who led a very comfortable life at home , was uneasy
about her wealth and would eventually run away and end her life as
a humble servant in a farmhouse. The last part of the story , which is
told entirely by Angelina, contains Don Bosco 's teachings on riches and
poverty : Riches are a gift from God but one has to use them well and
know how to be detached from them.
40. Her reading of Saint Jerome and what followed after her moth-
er's death made Angelina decide to leave her father's house.
41 . These notes, it seems to us, illustrate very well the growth of
Don Bosco 's spiritual thought: his consideration of two ways of life
for a Christian, recourse to arguments from Scripture and from tradi-

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315
tion, his use of examples, images, and concrete applications. He fol-
lowed the example of Saint Alphonsus Liguori (The True Spouse of
Christ, ch. 2), who in tum had recourse to other authors. The frame-
work of Latin phrases used by Don Bosco comes ultimately from a
homily on Saint Matthew, "The kingdom of heaven is like ... ", which
is commonly attributed to Saint Bernard (cf. Patrologie latine, J.P.
Migne, vol. CLXXXIV, col. 1131-1134). This presentation of the
advantages of religious life would be included a little later in the "Intro-
duction" to the Salesian Constitutions.
42. Cf. 1 Cor, 7, 20: "Everyone ought to continue as he was when
he was called ."
43. Cf. note 41 above.
44. Is . 58, 3.
45. 1Jn2,12.
46. Eccl. 4, 10.
47. Ibid.
48. The "angelic doctor," Saint Thomas.
49. Is. 26, 1.
50. Eccl. 1, 1.
5 1. Lk. 11, 21.
52. Saint Lawrence Justinian.
53. Mt. 19, 29.
54. Saint John Chrysostom: "On the Proverbs."
55. Rv. 14, 13.
56. Saint Thomas Aquinas, Summa Theologica 2a, 2ae, quest.
189, art. 3, ad 3.
57. Cf. Lettre aux freres du Mont-Dieu, attributed to William de
Saint-Thierry, ch. 4.
58. Wis. 3, 7.
59. Wis. 5, 6 .
60. Cf. Mt. 6, 26 .
61. Saint Francis de Sales in1pressed Don Bosco not by his ideas
found in such books as The Treatise on the Love of God, the Vrays
entretiens, nor the Introduction to the Devout Life but by his life as
a zealous and understanding apostle. Don Bosco wrote about Saint
Francis' life in his Storia ecclesiastica (Church History).

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DON BOSCO
62. Don Bosco's solid teaching on the Eucharist followed nine-
teenth century currents as one can see from the following reflections
which were taken from a little book written for simple folk. One
notices, however, that already in 1874 he was openly advising lay
people to receive Communion daily. This was by no means a common
practice in those days. The Latin phrases, which were translated into
Italian, were drawn from the canon of the Mass (in turn from Jn. 6, 51,
I Cor. 11, 23, and Mt. 11, 28.)
63 . Don Bosco set forth his guiding principles in the spiritual
strenna he gave to his followers every year. [For an explanation of the
word "strenna," cf. note 36 above. - trans.]
64. Lk . 21 , 19.
65. Shortly after his arrival in South America, Fr. Domenico Toma-
tis, one of the first Salesian missionaries, had written a rather strong
letter to one of his friends, in which he had said that "he was not
getting along with anyone and that very soon he would have to return
to Europe" (Bosco's letter to G. Cagliero, feb. 12, 1876, Epistolario,
vol. III, 17). The lesson which Don Bosco gives in this letter was both
friendly and to the point. It indicates his marvelous rapport with his
sons.
66 . Gal. 6, 2 ; I Cor. 13, 4 ,7; I Tim. 5, 8.
67. In order to interpret correctly these proposals of Don Bosco
made during the general chapter of the Salesians, it is necessary to
recall the atmosphere created in Italy by the seizure of Rome in 1870
and the rejection of the "law of guarantees." One should also remember
Abbot Margotti's Ne eletti ne elettori and the Non expedit of the
Sacred Penitentiary (cf. F. Fonzi, I cattolici e la societa italiana dopo
l'unitd, 2nd ed., Rome, 1960, pp . 31-32, 53-54). Don Bosco, as we
shall see, favored conciliation, and perhaps was also a conciliator (cf.
R. Aubert, Le pontificat de Pie IX, op. cit., pp. 98-100).
68 . Cf. I Pt. 2, 18.
69. Some marvelous words addressed to a discouraged parish
priest of Forli: "Have confidence, work hard, Christ is alive!"
70. 2 Tm. 2, 3.
71. Phil. 4, 13.
72. Cf. Heb. 13, 8.
73. This is an excerpt from the Regulations for Salesian Coopera-
tors, according to the translation which Don Bosco sent to the French
Cooperators. (The version which we have transcribed bears his signa-
ture.) It is a document in which he very clearly expresses his faith in

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317
the sanctifying value of apostolic activities, when considered especially
as a fight against evil, without in any way , however, excluding detach-
ment and prayer.
74 . We should note that the quotation is not from the Gospel but
from Eccl. 4 , 12.

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ABBREV IATIONS
A.C.S .............. .
Epistolario . . .. . ..... .
L.C........ .. ..... .
Memorie biografiche ....
Memorie dell'Oratorio .. .
Opere e scritti. . . ..... .
Archivio Centrale Salesiano (Central
Archives of the Salesian Society),
preserved at Casa Generalizia Opere
Don Bosco, Roma-Aurelio, Italy.
Epistolario di S. Giovanni Bosco
(Letters of Saint John Bosco), ed.,
E. Ceria, Turin, 1955-59, 4 vols.
Letture cattoliche (Catholic Readings:
A periodical founded and edited by
Saint John Bosco), Turin, 1853 .
G.B. Lemoyne , A. Amadei, and
E. Ceria, Memorie biografiche di
Don Giovanni Bosco, San Benigno
and Turin, 1898-1948, 20 volumes.
Also in an American edition: The
Biographical Memoirs of Saint John
Bosco, Diego Borgatello, editor-in-
chief, New Rochelle, New York
(Salesiana Publishers), 1956-.
S. Giovanni Bosco, Memorie del-
L 'Oratorio di San Francesco di Sales
dal 1815 al 1855 (Memoirs of the
Oratory of Saint Francis de Sales
from 1815 to 1855), ed . E. Ceria,
Turin, 1946.
"Don Bosco. " Opere e scritti editi
e inediti nuovamente publicati e
rivveduti secondo le edizione origi-
nali e manoscritti superstiti ( "Don
Bosco.") Edited and unedited works
and writings, newly revised and
published according to their original

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320
Positio super
in troduzione causae.
Summarium .... . .
Positio super
virtutibus, I .
DON BOSCO
editions and best manuscripts), a cura
della Societa Salesiana, Turin, 1929 - .
Taurinem . Beatificationis et Canoni-
zationis Servi Dei loannis Bosco
Sacerdotis . . . Positio super intro-
ductione causae. Summarium et Lit-
terae Postulatoriae (Turin . Documents
relating to the introduction of the
cause of beatification and canoni-
zation of the Servant of God, John
Bosco .. . ), Rome, 1907 .
Sacra Rituum Congregatione . . . ,
Taurinem, Beatificationis et Canoni-
zationis Ven. Servi Dei Sa c. loannis
Bosco . . . Positio Super virtutibus
(Turin. Documents relating to the
virtues, . . . beatification, and canoni-
zation of the Venerable John Bosco,
Priest), Pars I, Rome, 1923 .

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BIBLIOGRAPHY
We have limited our bibliography to those source materials and
other works which relate directly to Saint John Bosco . We have, on
rare occasions, also included general works which were most suited to
placing Don Bosco in the context of his times and therefore of clari-
fying his thought. These latter include the works of R. Aubert on the
history of the Church under Pope Pius IX; of T. Chiusso, A.C. Jemolo,
M. Vaussard, F. Fonzi on the history of the Church in Italy during
the nineteenth century; of H. Bremond , P. Pourrat, Jean Leclercq,
L. Cognet on the history of spirituality; of E. Hocedez on the history
of theology in the nineteenth century; and finally, for certain fine
points of the spiritual life, J. de Guilbert, A. Stolz, and L. Bouyer ....
I. MANUSCRIPTS
The documented manuscripts of Saint John Bosco and related
materials have been collected at the Archivio Centrale Salesiano (abbre-
viated A.C.S.) in Rome and are found principally in location S. 131:
L etters of Don Bosco; S. 132: Manuscripts of Don Bosco not intended
for publication, programs and signatures; S. 133: Manuscripts intended
for publication; and S. 110: Chronicles and other accounts from
Salesians concerning Don Bosco. Documents concerning the Constitu-
tions and Regulations of the Salesian Society are in a separate section
(S.02.025). Most of these have been edited or used in the Biographical
Memoirs of Saint John Bosco (Memorie Biografiche) and in the docu-
mentary appendices of other works by E. Ceria. Some letters and talks
of Don Bosco were reported during his life-time in the Bolletino Sale-
siano In 1963 a commission was created under the auspices of the
Salesian Pontifical University in Rome to prepare a critical edition of
all these documents, but we have found that works already published
and Don Bosco's "autobiography" are the most helpful:
1. S. Giovanni Bosco, Memorie dell'Oratorio di S. Francesco di
Sales dal 1855 al 1855, ed . E. Ceria, Turin, 1946.

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DON BOSCO
2. S. Giovanni Bosco, Epistolario, ed . E. Ceria, Turin, 1955-1959,
4 vol.
We ought also to note the documents which make up the informa-
tive and apostolic process of beatification and canonization preserved
in the Salesian Archive and in the Sacred Congregation of Rites in
Rome. The depositions have been edited and published in:
3. Taurinen. Beatificationis et Canonizationis Servi Dei Joannis
Bosco Sacerdotis Fundatoris Piae Societatis Salesianae. Positio super
in troductione Causae. Summarium et Litterae Postulatoriae, Rome,
1907 .
4. Sacra R ituum Congregatione . Taurinen . Beatificationis et
Canonizationis Ven . Servi Dei Sac. Joannis Bosco Fundatoris Piae
Societatis Salesianae necnon Jnstituti Filiarum Mariae Auxiliatricis.
Positio super virtutibus. Pars I: Summarium, Rome, 1923.
II. PUBLISHED DOCUMENTS
Preliminary - This grouping is somewhat vague and includes both
authentic works and those of questioned authenticity listed in chrono-
logical order. Therefore we have divided the list into three parts: 1.
works signed or reviewed by Don Bosco; 2. works published anon-
ymously but largely under Don Bosco's direction; and 3. works
published anonymously whose origin has not been perfectly established
but whose qualities are typically of Don Bosco. This division is of
course subject to dispute, but it will save us the trouble of debating
authenticity .
We should also note that some anonymous works were identified
by Don Bosco himself as his own in the testament of July 26, 1856
(preserved in A.C.S., S. 132, and edited by A. Amadei, Memorie Biogra-
fiche X, 103 2-33); that several works published without the author's
name on the fronticepiece in their first editions bore Don Bosco's name
in subsequent editions ; and finally that some lists of titles published in
his own establishment in Turin during his lifetin1e attributed , rightly
or wrongly, several other anonymous works to him.
Our constant point of reference is the only complete bibliography
of Don Bosco to-date, found in P. Ricaldone, Don Bosco educatore.
Colle Don Bosco, Asti (19 52), II, 631-50. It has merit because it
exists, although research has advanced beyond it thanks largely to
Father Pietro Stella, once the archivist of the Salesian Archive in Turin,
who has been kind enough to share some of his findings with us. Here
we have attempted to restore the complete titles of each work in its
first edition, allowing us to distinguish the anonymous texts from the

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BIBLIOGRAPHY
323
signed and to underline the important differences in subsequent edi-
tions. Translations are not generally mentioned.
1) WORKS SIGNED OR REVIEWED
BY DON BOSCO
5. Cenni storici sulla vita de! ch ierico Luigi Comollo, morto nel
seminario di Chieri, ammirato da tuitti per le sue singolari virtu, scritti
da un suo collega, Turin, 1844.
6. Storia ecclesiastica ad uso delle scuole, utile ad ogni ceto di
persone, dedicata all'Onorat.mo .
7. fl Sistema metrico decimate ridotto a semplicitd, preceduto
dalle quattro prime operazioni dell'aritmetica, ad uso degli artigiani e
della gente di campagna, per cura del Sacerdote Bosco Gio., Turin ,
1846 (?). Reprints: 18492, 18514 , 18555, 18756, 188!7 . The sixth
edition was titled: L 'A ritmetica e il Sistema metrico portati a sem·
plicitd . ..
8. fl Divoto dell'Angelo Custode. Aggiuntevi le indulgenze conce·
dute alla compagnia canonicamente eretta nella chiesa di S. Francesco
d'Assisi in Torino, Turin, 1845.
9. I sette dolori di Maria considerati in forma di meditazione,
Anonimo, also named Corona dei Sette dolori di Maria, con sette brevi
considerazioni sopra i medesimi esposti in forma della Via Crucis, 3rd
ed., Turin, l87 I. Douteux.
10. Esercizio di divozione alla misericordia di Dio , Turin, s.d., (a·
round 184 7). Cited: Esercizio di divozione alla misericordia di Dio. Ano·
nimo.
11. Le Sei domeniche e la Novena di San Luigi Gonzaga con un
cenno su/la vita de! Santo , Turin, 1846. Reprints: Le Sei domeniche
e la Novena in onore di San Luigi Gonzaga con alcune sacre /odi (LC.),
Turin, 1854, became : Le Sei domeniche e la Novena in onore de/
medesimo santo e con altre lodi sacra, S. Pier d'Arena, 18787 ; id.,
Turin, 18868 (L.C.), 18889 .
12. Storia sacra per uso delle scuole, utile ad ogni stato di persone,
arricchita di ana/ogh e incisioni, compilata dal Sacerdote Gioanni
[sic] Bosco, Turin, 1847 . Reprints: 18532, 18633, 18664, 18748 ,
188113, 188!14, 1882 (?)16.
13. II giovane provveduto per la pratica de'suoi doveri, degli esercizi
di cristiana pietd, per la recita dell'Uffizio de/la Beata Vergine e de'
principali vespri dell'anno, coll'aggiunta di una scelta di /audi sacre,
etc., Turin, 1847. Reprints: 185!2 , 18639, 187333 , 187439, 187542,
1875 43 , 1877 65 , 187875 , 188081, 188183, 1885101 , 1888118.

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DON BOSCO
14. fl cristiano guidato alla virtu ed a/la civiltd secondo lo spirito
di San Vincenzo de ' Paoli. Opera che puo servire a consacrare il mese di
luglio in onore de! medesimo Santo, Turin, 1848. Reprints: 18772 ,
18873.
15. Maniera facile per imparare la Storia Sacra ad uso de/ po polo
cristiano, con una carta geografica del/a Terra Santa, per cura de! Sac.
Giovanni Bosco, Turin, 1850. Reprints: 18552 (L.C.), 18633, 18775 ,
18826 .
16. A vvisi ai Cattolici. La Chiesa Cattolica-Apostolica-Romana e la
sola e vera Chiesa di Gesu Cristo, Turin, 1850. Reprinted under these
titles: A vvisi ai Cattolici. Introduzione alle Letture Cattoliche, Turin,
1853: Fondamenti della Cattolica Religione, per cura de! Sacerdote
Giovanni Bosco, Turin, 1872.
17 . JI Cattolica istruito nella sua Religione. Trattenimenti di un padre
di famiglia co' suoi figliuoli secondo i bisogni de! tempo, epilogati dal
Sac. Bosco Giovanni (L.C.), Turin, 1853. Or: fl Cattolica nel secolo.
Trattenimenti famigliari di un padre co' suoi figliuoli intorno alla
Religione, pel Sac. Giovanni Bosco, 2nd ed., (L.C.), Turin, 1883.
Reprints: 18833, 18875 .
18 . Drama. Una disputa tra un avvocato ed un ministro protestante
(L.C.), Turin, 1853, or Luigi, ossia Disputa tra un avvocato ed un
ministro protestante, esposta dal Sacerdote Giovanni Bosco, 2nd ed.,
Turin , 187 5.
19 . Notizie storiche intorno al miracolo de[ SS. mo Sacramento
avvenuto in Torino ii 6 giugno 1453, con un cenno sul quarto cente-
nario de/ 1853 (L.C.), Turin, 1853.
20 . Fatti contemporanei esposti in forma di dia/ogo, Turin , 1853.
21. Conversiane di una Valdese. Fatto contemporaneo esposto dal
Sac. Bosco Gioanni (L.C.), Turin, 1854.
22. Racca/ta di curiosi avvenimenti contemporanei, esposti dal Sac.
Bosco Gioanni (L.C.), Turin, 1854.
23. II Giubileo e Pratiche divote per la visita del/e chiese (L.C.),
Turin, 1854. Dialogi intorno all 'istituzione de/ Giubileo c·oue pratiche
divote per la visita de/le chiese (L.C.), de! Sacerdote Bosco Giovanni,
2nd ed ., Turin, 1865, fl Giubi/eo del 18 75. Sua istituzione e pratiche
divote per la visita delle chiese, pel Sac. Giovanni Bosco, 2nd ed.
(L.C.), Turin, 1875.
24 . Conversazioni tra un avvocato ed un curato di campagna sul
Sacramento de/la Confessione, per cura de! Sac. Bosco Giovanni (L.C.),
Turin, 1855 . Reprints: 18723.
25. Vita di San Martino, vescovo di Tours, per cura de! Sacerdote

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BIBLIOGRAPHY
325
Bosco Giovanni (L.C.), Turin, 1855. Reprints: 18862 .
26. La forza de/la buona educazione. Curioso episodio contempor-
aneo, per cura de! Sac. Bosco Giovanni (L.C.), Turin , 1855. Pietro,
ossia la Forza della buona educazione. Curioso episodio contemporaneo,
pel Sac. Giovanni Bosco, 2nd ed., Turin, 1881. Reprints: 1885 (in the
Bibliotechina dell 'operaio ).
27. La Storia d 'Italia raccontata alla gioventu dai suoi primi abitatori
sino ai nostri giorni, corredata da una carta geografica d 'Italia, dal
Sacerdote Bosco Giovanni, Turin, 1855 . Reprints: 18592 , 18613,
18634 , 18665, 18738, 188014, 1882 15 , 1885 16 , 188718_
28. Vita di S. Pancrazio martire, con appendice sul santuario a Lui
dedicato vicino a Pianezza (L.C.), Turin , 1856. Reprints: 18673, 18734 ,
18765 , 18886 .
29 . La Chiave del Paradiso in mano al cattolico che pratica i doveri
di buon cristiano, Turin, 1856 . Reprints: 1) 18572, 18726, 1875 36,
188844 ; 2) 18742 , 18813 , 1888 .
30. Vita di San Pietro, principe degli apostoli, primo Papa dopa
Gesu Cristo, per cura de! Sac. Bosco Giovanni (L.C.), Turin, 1856
(actually: 1857). Reprinted under the title: fl centenario di S. Pietro
apostolo, calla Vita de! medesimo principe degli apostoli ed un triduo
di preparazione della festa dei santi apostoli Pietro e Paolo, pel Sacer-
dote Giovanni (L.C.), Turin, 1867 ; Rome 1867 . Under the title: Vita di
San Pietro ... , Turin, 1867 , 1869, 1884.
31 . Due conferenze tra due ministri protestanti ed un prete cattolico
intorno al purgatorio e intorno ai suffragi dei defunti, con appendice
sulle liturgie, per cura de! Sac. Bosco Giovanni (L.C.), Turin, 1857.
Reprint: 18742.
32 . Vita di S. Paolo apostolo, dottore delle genti, per cura de! Sacer.
Bosco Giovanni (L.C.), Turin, 1857. Reprints: 18782 •
33. Vita dei Sommi Pontefici S. Lino, S. Cleta, S. Clemente, pel cura
de! Sac. Bosco Giovanni (L.C.), Turin, 1857.
34. Vita dei SommiPontefici S. Anacleto, S. Evaristo, S. Alessandro I,
pel cura de! Sac. Bosco Giovanni (L.C.), Turin , 1857.
35 . Vita dei Sommi Pontefici S. Sisto, S. Telesforo, S. Igino, S. Pio I,
con appendice sopra S. Giustino, apologista della Religione, per cura de!
Sac. Bosco Giovanni (L.C.), Turin , 185 7.
36. Vita de' Sommi Pontefici S. A nice to, S. Sotero, S. Eleutero,
S. Vittore e S. Zeffirino (L.C.), Turin , 1858.
37. fl mese di maggio consacrato a Maria SS. ma Immacolata ad uso
de! po polo, pel Sacerdote Giovanni Bosco (L.C.), Turin, 185 8. Reprints:
18642 , 1869(?)3, 18734, 18735; 18736, 18748, 187911, 188512 .

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DON BOSCO
38. Porta teco, cristiano, ovvero Avvisi importanti intorno ai doveri
del cristiano, acciocche ciascuno possa conseguire la propria salvezza
nello stato in cui si trova (L.C.), Turin, 1858. Reprint: 1878.
39 . Vita del Som mo Pontefice S. Callisto I, per cura del Sacerdote
Bosco Giovanni (L.C .), Turin, 1858.
40. Vita del giovanetto Savio Dom enico, allievo dell'Oratorio di
San Francesco di Sales, per cura del Sacerdote Bosco Giovanni (L.C.),
Turin, 1859. Reprints: 18602 , 18613, 18664 , 18785, 18806 .
41 . Vita del Somma Pontefice S. Urbano I, per cura del Sacerdote
Bosco Giovanni (L.C.), Turin, 1859.
42 . Vita dei Sommi Pontefici S. Ponziano, S. Antero e S. Fabiano,
per cura del Sacerdote Bosco Giovanni (L.C.), Turin , 1859.
43 . La persecuzione di Decio e il Pontificato di San Cornelio I, Papa,
per cura del Sacerdote Bosco Giovanni (L.C.), Turin, 1859.
44 . Vita e Martiri6 de' Sommi Pontefici San Lucio I e Santo Stefano I,
per cura de! Sacerdote Bosco Giovanni (L.C.), Turin, 1860.
45. Rimembranza storico funebre dei giovani dell'Oratorio di San
Francesco di Sales verso il Sacerdote Caffasso Giuseppe, loro insigne
benefattore, pel Sacerdote Bosco Giovanni, Turin, 1860.
46 . Biografia del Sacerdote Giuseppe Caffasso esposta in due ragiona-
menti funebri, de! Sacerdote Bosco Giovanni (L.C.), Turin, 1860.
4 7. fl Pontificato di San Sisto II e le glorie di San Lorenzo Martire,
per cura de! Sacerdote Bosco Giovanni (L.C.), Turin, 1860.
48 . Una famiglia di Martiri , ossia Vita dei Santi Martiri Mario , Marta,
Audiface ed Abaco e Zaro martirio con appendice sul Santuario ad essi
dedicato presso Caselette, per cura del Sacerdote Bosco Giovanni
(L.C.), Turin, 1861 .
49 . Cenno biografico sul giovanetto Magon e Michele, allievo dell'-
Oratorio di S. Francesco di Sales, per cura del Sacerdote Bosco Gio-
vanni (L.C.), Turin, 1861. Reprints: C. 18662 , 18803.
50. fl Pontificato di S. Dionigi, con appendice sopra S. Gregorio
Taumaturgo, per cura del sacerdote Bosco Giovanni (L.C.), Turin,
1861.
51. fl Pontificato di S. Felice primo e di S. Eutichiano, Papi e martiri,
per cura de! Sacerdote Bosco Giovanni (L.C.), Turin, 1862.
52 . Novella amena di un Vecchio Soldato di Napoleone I, esposta
dal Sacerdote Bosco Giovanni (L.C.), Turin, 1862.
53 . Cenni storici intorno alla vita della B. Caterina De-Mattei da
Racconigi dell 'Ordine delle pen. di S. Dom ., per cura del Sacerdote

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327
Bosco Giovanni (L.C.), Turin, 1863.
54. fl Pontificato di S. Caio Papa e martire, per cura de! Sacerdote
Bosco Giovanni (L.C.), Turin, 1863.
55. fl Pontijicato di S. Marcellino e di S. Marcello, Papi e martiri,
per cura de! Sacerdote Bosco Giovanni (L.C.), Turin, 1864.
56 . fl Pastorello delle Alpi, ovvero Vita del Giovane Besucco Fran-
cesco d 'Argentera, pel sacerdote Bosco Giovanni (L.C.), Turin, 1864 .
Reprints: 18782, 18863 .
57. La casa della for tuna. Rappresentazione drammatica, pel Sacer-
dote Bosco Giovanni . . . (L.C.), Turin, 1865 . Reprint: 18882.
58. Valentino, o la Vocazion e impedita. Episodic contemporaneo,
esposto dal sacerdote Bosco Giovanni (L.C.), Turin, 1866. Reprint:
1883.
59. Novelle e racconti tratti da vari autori ad uso della gioventu
(coll. L.C.), Turin, 1867 . Reprint under the title: Novelle e racconti
tratti da vari autori ad uso della gioventu, coll 'aggiunta della Novella
amena di un vecchio soldato di Napoleone I, pel sacerdote Bosco
Giovanni, Turin, 18702 , 18803, 18875 .
60. Severino, ossia A vventure di un giovane alpigiano, raccontate
da Jui medesimo ed esposte dal sacerdote Giovanni Bosco (L.C.),
Turin, 1868.
61. Maraviglie della Madre di Dio invocata sotto il titolo di Maria
Ausiliatrice, raccolte dal Sacerdote Giovanni Bosco (L.C.), Turin,
1868.
62. Rimembranza di una solennita in onore di Maria Ausiliatrice,
pel Sacerdote Giovanni Bosco (L.C.), Turin, 1868.
63. Associazione de ' Divoti di Maria Ausiliatrice canonicamente
eretta nella Chiesa a Lei dedicata in Torino con ragguaglio storico su
questo titolo, pel sacerdote Giovanni Bosco (L.C.), Turin, 1869. Re-
prints: 18782 , 188!3 , 18874 .
64 . I Concili Generali e la Chiesa Cattolica. Conversazioni tra un
Parroco e un giovane parrochiano, pel sacerdote Bosco Giovanni (L.C.),
Turin, 1869.
65. Angelina, o l'Orfanella degli Appennini, pel Sacerdote Giovanni
Bosco (L.C.), Turin, 1869. Reprint: 1881 (?).
66 . La Chiesa Cattolica e la sua Gerarchia, pel Sacerdote Giovanni
Bosco (L.C.), Turin, 1869 .
67 . Nove giorni consacrati all 'Augusta Madre del Salvatore sotto il
titolo di Maria A usiliatrice, pel Sac. Giovanni Bosco (L.C.), Turin,
1870. Reprints: 18802, 18853 .

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DON BOSCO
68 . Regale pel teatrino, Turin , 1871, Signed: Sac. Giovanni Bosco.
69. Apparizione della Beata Vergine sulla Montagna di La Salette
con altri fatti prodigiosi raccolti dai pubblici docum enti, pel sacerdote
Giovanni Bosco (L.C.), Turin, 1871 , 18773 .
70. Confratelli salesiani chiamati dall'esilio alla vita eterna nell'anno
1873, in Societd di S. Francesco di Sales, Turin, 1874, p. 14. Signed :
Sac. Gio. Bosco.
71 . Massimino, ossia lncontro di un giovanetto con un ministro
protestante sul Campidoglio, esposto dal sacerdote Giovanni Bosco
(L.C.), Turin, 1874. Reprint: 18752 .
72. Cenno istorico sulla Congregazione di S. Francesco di Sales
e relativi schiarimenti, Rome , 1874. Signed: Giovanni Bosco.
73 . Riassunto della Pia Societd di S. Francesco di Sales nel 23 feb-
braio 1874. Signed: Sac. Gio. Bosco. Positio de la Congregazione
particolare dei Vescovi e Regolari: Torin ese. Sopra l'approvazione delle
Costituzioni della Societd Salesiana. Relatore Ill. mo e R .mo Monsignore
Nobili Vitelleschi, Arcivescovo di Seleucia, Segretario, Rome, 1874.
Piece n° XV.
74. Maria Ausiliatrice col racconto di alcune grazie ottenute nel
primo settennio dalla consacrazione della Chiesa a Lei dedicata in
Torino , per cura del sacerdote Giovanni Bosco (L.C.), Turin, 1875 .
Reprint: 18772.
75 . Ricardi confidenziali al direttore della casa di . .. , Turin, 1875.
Later changed to: Strenna natalizia, ossia Ricardi confidenziali, Turin,
1886. Lithographie.
76 . Rego lamento per l'infermeria, Turin, 1876 . Signed by Don
Bosco.
77 . lnaugurazion e del Patronato di S. Pietro in Nizza a Mare.
Scopo del medesimo esposto dal Sacerdote Giovanni Bosco, con ap-
pendice sul Sistema Preventivo nella educazione della gioventu, Turin,
1877 .
78. La nuvoletta del Carmelo, ossia la Divozione a Maria Ausiliatrice
premiata di nuove grazie, per cura del sacerdote Giovanni Bosco (L.C.),
S. Pier d 'Arena, 1877.
79. fl piu bel fiore del Collegio Apostolico, ossia la Elezione di
Leone XIII, con breve biografia dei suoi Elettori, pel Sac. Giovanni
Bosco (L.C.), Turin, 1878.
80. Le scuole di beneficenza dell'Oratorio di S. Francesco di Sales
in Torino davanti al Consiglio di Stato, pel Sacerdote Giovanni Bosco,
Turin, 1879.

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329
81. Esposizione alla S. Sede dello stato morale e materiale della Pia
Societa di S. Francesco di Sales, S. Pier d 'Arena, 1879. Signed : Sac.
Giovanni, Bosco, Rettore Maggiore.
82. L 'Oratorio di S. Francesco di Sales ospizio di beneficenza. Esposi-
zione del Sacerdote Giovanni Bosco, Turin, 1879.
83 . La Figlia cristiana provveduta per la pratica de' suoi doveri negli
esercizi di cristiana pieta, per la recita dell'Uffizio della B. V., de'
Vespri di tutto l'anno e dell'Uffizio dei Marti, coll 'aggiunta di una
scelta di /audi sacra, pel Sacerdote Giovanni Bosco, Turin , around 1879
(1st ed . has been lost) ; 8th ed. (?), 1881 ; 4th ed ., 1883.
84. Eccellentissimo Consigliere di Stato, Turin, 1881. Signed : Sac.
Giovanni Bosco.
85. Esposizione del sacerdote Giovanni Bosco agli Eminentissimi
Cardinali della Sacra Congregazione del Con cilio, S. Pier d 'Arena, 1881.
86. Biographie du jeune L ouis Fleury An,toine Colle, par Jean Bosco,
pretre, Turin, 1882.
87. R ego /amen to della compagnia di S. Giuseppe per gli operai
esterni che lavorano nell'Oratorio di S. Francesco di Sales in Torino,
Turin, 1888. Signed: Sac. Giovanni Bosco.
2) WORKS PUBLISHED ANONYMOUSLY
BUT LARGELY UNDER DON BOSCO 'S DIRECTION
88 . See/ta di laudi sacre ad uso delle Missioni e di altre opportunita
della Chiesa, 3rd ed ., Turin, 1879 . Reedited : S. Pier d'Arena, 1882 .
2nd ed ., Lodi spirituali da cantarsi nelle Sacre Missioni coll'esercizio
del cristiano modo di recitare il R osario e le Litanie della SS. Vergine,
Turin, 1847.
89. Societa di Mutuo soccorso di alcuni individui della Compagnia
di San Luigi eretta nell 'Oratorio di San Francesco di Sales, Turin ,
1850 . A vvertenza signed: D. Bosco Giovanni.
90. Catalogo degli oggetti posti in lotteria a favore dei giovani dei
tre Oratorii di S. Francesco di Sales in Valdocco, di S. Luigi a Porta
Nuova, del Santo Angelo Custode in Vanchiglia, Turin, 1857 . Intro-
duction by Don Bosco. Elenco degli oggetti .. . , Turin, 186 2; Lotteria
d 'ogge tti . . . , Turin, 1865;Elenco degli oggetti .. . , Turin, 1866.
91. Vita delta Beata Maria degli Angeli, Carmelitana Scalza, Torinese
(L.C.), Turin, 1865 . Signed : Sac. Bosco Giovanni. See also Catalogo
generale delle librarie salesiane, 188 9, and G.B. Lemoyne in the Memo-
rie biografiche, VIII, p. 269.

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92. Vita di S. Giuseppe, sposo di Maria SS. e Padre putativo di
Gesu Cristo. Raccolta dai piu accreditati au tori, colla Novena in prepara-
zine alla Festa del Santo (L.C.) , Turin, 1867. Introduction signed:
by the direction of Sac. Giov. Bosco. Reprint: 1878 3 . It was classified
among his works during his own lifetime (in 1877).
93. Societas Sancti Francisci Salesii, Turin, 1867. Later versions:
Regulae Societatis S. Francisci Salesii, Turin, 1873; Regulae Societatis
S. Francisci Salesii, Rome, 1874; also Regulae seu Constitutiones
Societatis S. Francisci Salesii, juxta Approbationis decretum die 3
aprilis, 1874, Turin, 1874. Also Regale o Costituzioni della Societa
di San Francesco di Sales, secondo il Decreto di approvazione del
3 aprile 1874, Turin, 1875, reprints: 1877, 1885.
94. fl Cattolica provveduto per le pratiche di pieta con analoghe
istruzioni secondo il bisogno dei tempi, Turin, 1868.
95. Fatti am eni della vita di Pio IX raccolti dai pubblici documenti
(L.C.), Turin, 1871.
96. fl Centenario decimoquinto di S. Eusebio il Grande e la Chiesa
dell'Italia occidentale (L.C.), Turin, 1872.
97. Unione cristiana, Turin, 1874. Regulations for Cooperators also
published as: Associazione di bu one opere, Turin, 187 5; Cooperatori
salesiani, ossia Un modo pratico per giovane al buon costume e alla
civile societa, Albenga, 1876 ; S. Pier d'Arena, 1877 (with one presen-
tation Al lettore, signed: Sac. Giovanni Bosco). The text of Don Bosco,
as found in manuscripts corrected and approved by hin1, in A.C.S.,
S. 133.
98. Confratelli salesiani chiamati alla vita eterna nell'ann o 1874, in:
Societa di S. Francesco di Sales. Anno 1875. Turin, 1875 . Signed by:
Sac. Gio. Bosco.
99. Brevi biografie dei confratelli salesiani chiamati da Dio alla vita
eterna,Turin, 1876. Preface by Don Bosco.
100. R egolamento dell'Oratorio di San Francesco di Sales per gli
es terni, Turin, 18 77.
101 . R ego lam ento per le case della Societa di San Francesco di
Sales, Turin, 1877 . Introduction by Don Bosco .
a. As we have indicated before, the text, and above all the part dealing
with asceticism, is taken largely from earlier versions of the regulations
for the Oratory at Valdocco.
102 . Regale o Costituzioni per l1stituto delle Figlie di Maria SS.
Ausiliatrice ... , Turin, 1878.

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BIBLIOGRAPHY
331
103. Deliberazioni del Capitolo generale della Pia Societd Salesiana
tenuto a Lanzo Torinese nel settembre 1877, Turin, 1878. The Lettre
de presentation was signed: Sac. Giovanni Bosco.
104. Favori e Grazie spirituali concessi dalla Santa Sede a/la Pia
Societd di S. Francesco di Sales, Turin, 1881.
105 . Arpa cattolica o Racca/ta di laudi sacre in onore di Gesu Cristo,
di Maria Santissima e dei Santi, S. Pier d'Arena, Turin, Nice, 1881.
106. Arpa cattolica o Racca/ta di laudi sacre in onore dei Santi e
Sante Protettori della Gioventu con gli inni per le feste dei medesimi,
S. Pier d'Arena, 1882. Presentation Al lettore signed: Sac. Giovanni
Bosco.
107. Arpa cattolica o Racca/ta di laudi sacre in onore de/ S. Cuor
di Gesu e de/ SS. Sacramento coi Salmi ed Jnni che si cantano nella
Processione del Corpus Domini, S. Pier d 'Arena, 1882 . Presentation by
Don Bosco.
108. Arpa cattolica o Raccolta di laudi sacre sulla Passione, sulle
feste principali de/ Signore e sui novissimi, S. Pier d'Arena, Turin, 1882.
Presentation by Don Bosco.
109. De/iberazioni de/ secondo Capito lo generate de/la Pia Societd
Salesiana tenuto in Lanzo Torinese nel settembre 1880, Turin, 1882.
Signed: Sac. Giovanni Bosco.
110. Biografie, 1881, Turin, 1882.
111. Biografie dei Salesiani defunti nel 1882, S. Pier d 'Arena, 1883.
Presentation by Don Bosco.
112. Biografie dei Salesiani defunti negli anni 1883 e 1884, S. Be-
nigno Canavese, 188 5. Presentation by Don Bosco.
113. Deliberazioni de/ terzo e quarto Capito lo generate de/la Pia
Societd Salesiana tenuti in Valsa/ice nel settembre 1883-86, S. Benigno
Canavese, 1887. Signed: Sac. Giovanni Bosco.
3) WORKS OF UNESTABLISHED ORIGIN BUT
OFTEN ATTRIBUTED TO DON BOSCO
114. Le Sette allegrezze che gode Maria in cielo. Vers 1844-1845.
115. L 'Eno/ago italiano.
116. Breve ragguaglio de/la festa fattasi ne/ distribuire ii regalo ' di
Pio IX ai giovani deg/i Oratorii di Torino, Turin, 1850.
117. A vviso sacra, Turin, s. d. (around 1850).

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332
DON BOSCO
118. Vita infelice di un novella apostata (L.C.), Turin, 1853.
119 . Ii Galantuomo. Almanaccho nazionale pel 1855, coll'aggiunta
di varie utili curiosita, Turin, 1854.
120. Cenno biografico intorno a Carlo Luigi Dehaller membro del
Sovrano Consiglio di Berna e di Svizzera, e sua lettera alla sua famiglia
per dichiararle ii motivo del suo ritorno alla Chiesa Cattolica e Romana
(L.C.), Turin, 1855. Cf. G.B. Lemoyne (Memoire biografiche, V,
p. 307-308).
121. Avvisi alle figlie cristiane de! Venerabile Monsignor Strambi,
aggiunto un modello di vita religiosa nella giovane Dorotea, Turin,
1856.
122. Vita di S. Policarpo vescovo di Smirne e martire, e de/ suo
discepolo S. Ireneo vescovo di Liane e martire (L.C.), Turin, 1857 .
Anonymous but written by Don Bosco, according to G.B. Lemoyne
(Memorie biografiche, V, p. 777).
123. Esempi edificanti proposti specialmente alla gioventu. Fiori
di lingua (coll . L.C.), Turin, 1861.
124 . Una preziosa parola ai figli ed alle figlie, Turin, 1862.
125 . Notizie intorno alla Beata Panasia, pastorella Valesiar ·. nativa
di Quarona, raccolte e scritte da Silvio Pellico. Premessa una biografia
dell 'Autore (L.C.), Turin, 1862.
126 . Le due orfanelle, ossia le Consolazioni nella Cattolica Religione
(L.C.), Turin, 1862.
127. Diario mariano, ovvero Eccitamenti alla divozione della Vergine
Maria SS. proposti in ciascun giorno dell'anno per cura di un suo divoto
(L.C.), Turin, 1862. "A utore anonimo."
128. Speccf/io della Dottrina Cattolica approvato dal vesc. d i Mon-
dovi per la sua. Diocesi e caldamente raccomandato ad ogni classe di
persone, Turin, 1864.
129 . Germano l'ebanista, o gli effetti di un buon consiglio (L.C.),
Turin, 1862.
130. Luisa e Paolina. Conversazione tra una giovane cattolica ed una
giovane protestante (L.C.), Turin, 1864.
131 . Episodi ameni e contemporanei ricavati da pubblici document!
(L.C.), Turin, 1864.
e 132. Chi D. Ambroggio ?! Dialogo tra un barbiere ed un Teologo,
Turin, 1864.
133. Ii cercatore della fortuna (L.C.), Turin, 1864.
134. Nella solenne inaugurazione della Chiese dedicata a Maria

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BIBLIOGRAPHY
333
A usiliatrice in Valdocco addi 2 7 aprile 1865. Turin, 1865.
135. Rimembranza de /la funzione per la pietra ango/are de/la chiesa
sacra ta a Maria Ausiliatrice in Torino-Valdocco, il giorno 2 7 aprile
1865, Turin, 1865 .
136. Appendices a P. Boccalandro, Storia de/la Inquisizione ed alcuni
errori sulla medesima falsamente imputati, Turin, 1865.
137. La Pace de/la Chiesa, ossia ii Pontificato di S. Eusebio e S.
Melchiade, ultimi martiri de/le dieci persecuzioni (L.C.), Turin, 1865.
138. La Perla nascosta, di S. Em. ii Cardinale Wiseman, Arcivescovo
di Westminster (L.C.), Turin, 1866.
139. Lo spazzacamino. Comedie editee en appendice a Giulio Metti,
Daniele e tre suoi compagni in Babilonia (L.C.), Turin, 1866.
140. I Papi da S. Pietro a Pio IX. Fatti storici (L.C.), Turin, 1868 .
141. Notitia brevis Societatis S. Fr,ancisci Salesii et nonnulla Decreta
ad eamdem spectantia, Turin, 1868.
142. Vita di S. Giovanni Battista (L.C.), Turin, 1868. Reprints :
18772 , 18863 .
143 . Biblioteca de/la gioventu italiana. Appendice a Del dominio
temporale de/ Papa . . . , pel sac. Boccalandro Pietro (L.C.), Turin ,
1869 .
144. R icordi per un giovanetto che desidera passar bene le vacanze,
Turin, 1874.
145 . Opera di Maria Ausiliatrice per le vocazioni a/lo stato ecclesi-
astico benedetta e raccomandata dal Santo Padre Pio Papa IX, Fossano,
1875.
146. II pio scolaro ossia la Vita di Giuseppe Quaglia, chierico cantore
de/la chiesa di San Carlo di Marsiglia, tradotta dal francese per cura
della direzione dell'Oratorio di S. Francesco di Sales (L.C.), Turin, 1877 .
147. Confratel/i chiamati da Dio al/a vita eterna nel/ 'anno 1876.
Selections from the Cata logo of the Pious Salesian Society, Turin,
1877, p. 23-60.
148. Capitola generale della Congregaz ione salesiana da convocarsi
in Lanzo nel prossimo settembre 1877, Turin, 1877.
149 . Letture ameni ed edificanti, ossia Biografie salesiane, Turin,
1880.
150. Breve notizia sullo scopo de/la Pia Societci Salesiana, Turin,
1881. Reprinted under the title: Breve notizia sullo scopo de/la Pia
Societci Sa/esiana e dei suoi Cooperatori, San Benigno Canavese, 1885.

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334
DON BOSCO
152. Norme generali pei Decurioni del/a Pia Unione dei Cooperatori
Salesiani, San Pier d 'Arena, 1883.
III WORKS
1. BIOGRAPHIES OF SAINT JOHN BOSCO
153. Storia del/ 'Oratorio di San Francesco di Sales. Anonymous.
187 8 and 1886.
154 . G. Bonetti, Cinque lustri del/'Oratorio fondato dal Sac. Don
Giovanni Bosco, Turin, 1892.
155. C. d'Espiney,Dom Bosco, Nice, 1881.
156 . A. du Boys, Dom Bosco et la Pieuse Societe des Salesiens,
Paris, 1884. A large book of 378 pages.
157. J.-M. Villefranche, Vie de Dom Bosco, fondateur de la Societe
Salesienne, Paris, 1888.
158. G.B. Lemoyne, A. Amadei and E. Ceria, Memorie biografiche
di Don Giovanni Bosco, San Benigno and Turin, 1898-1948, 20
volumes.
159 . G.B. Francesia, Vita breve e popolare di D. Giovanni Bosco,
Turin, 1902.
160. F. Crispolti,DonBosco, Turin, 1911.
161. G.B. Lemoyne, Vita def venerabile servo di Dia Giovanni Bosco,
fondatore del/a Pia Societd Salesiana, del/'Istituto del/e Figlie di Maria
Ausiliatrice e dei Cooperatori Salesiani, Turin, 1911-1913, 2 volumes.
162 . G. Albertotti, Chi era Don Bosco. Biografia fisicopsico-patolo-
gica, Genes, 1929.
163. C. Slotti, fl beato Giovanni Bosco, Turin, 1929. Reprint:
1955 6 .
164. A. Amadei, Don Bosco e ii suo apostolato, dal/e sue memorie
personali e da testimonianze di contemporanei, Turin, 1929.
165 . A. Auffray, Un grand educateur, le bienheureux Don Bosco,
Lyon, 1929.
166. E. Ceria, San Giovanni Bosco nel/a vita e nelle opere, Turin,
1937.
16 7. E. Ceria, Annali del/a Societd Salesiana, I, Turin, 1941.
168. J. de la Varende, Don Bosco, le XIJt! saint Jean, Paris, 1951.
169. H. Bosco, Saint Jean Bosco, Paris, 1959.

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BIBLIOGRAPHY
335
2. ON THE SPIRIT OF SAINT JOHN BOSCO
170. G. Alimonda, Giovanni Bosco e il suo secolo, Turin, 1888.
171. G. Ba!lesio, Vita intima di Don Giovanni Bosco, Turin, 1888.
172. A. Caviglia, Don Bosco , Turin, 1920.
173. P. Albera, Don Bosco, modello del Sacerdote Salesiano, in the
Lettere circolari ai Salesiani, Turin, 1922, p. 388-433.
174. E. Ceria, Don Bosco co n Dio, Turin, 1929.
175. C. Pera, I doni d ello Spirito Santo nell 'anima del beato Giovanni
Bosco, Turin , 1930.
176. Pie XI, Don Bosco santo e le sue opere nell 'augusta parola di
SS. Pio P.P. XI, Rome, 1934 .
177. G.B. Borino, Don Bosco. Sei scritti e un modo di vederlo,
Turin, 193 8.
178. P. Scotti, La Dottrina spiritua/e di Don Bosco, Turin, 1939.
179. A. Caviglia , Savio Dom enico e Don Bosco, Turin, 1943 .
180 . A. Auffray, En cordee derriere un guide sur, saint Jean Bosco,
Lyon , s.d. (1948).
181. A. Caviglia, Conferenz e sullo spirito salesiano, Turin , 1949.
182. P. Ricaldone, Don Bosco educatore, Colle Don Bosco, 1951-
1952, 2 volumes.
183 . E. Valentini, La spiritualitd di Don Bosco, Turin, 1952 . Con-
ference.
184. H. Bouquier, Les pas dans /es pas de Don Bosco, ou spiritualite
salesienne, Marseille, 1953 .
185. P. Braido , II Sistema preventivo di Don Bosco, Turin , 1955.
Reprint: Zurich, 19642 . With excellent notes on the spirit of Don
Bosco and a fine study o f his pedagogical method.
186. L. Terrone , L o spirito di S. Giovanni Bosco, new ed. , Turin ,
1956.
187 . E. Valentini, Spiritualita e umanesimo nella pedagogia di Don
Bosco, Turin, 1958.
188 . J . Christophe, Saint Jean Bosco ou la paternite retrouvee , Paris,
1959.
189. P. Stella, Valori spirituali nel "Giovane Provvedu to" di san
Giovanni Bosco, Rome, 1960.

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336
DON BOSCO
190. D. Bertetto, La pratica de/la vita cristiana secondo San Giovanni
Bosco, Turin, 1961.
191. D. Bertetto, La pratica de/la vita religiosa secondo San Giovanni
Bosco, Turin, 1961.
192. G. Favini, Aile fonti de/la vita salesiana, Turin, 1965 .
3. SELECTED WORKS IN ENGLISH
193 . G .B. Lemoyne. A Character Sketch of the Venerable Don
Bosco . New Rochelle, New York (Salesian Press), 1927.
194. A. Auffray. Don Bosco. Blaisdon, England (Salesian Publica-
tions), 1930 (repr. 1977).
195. G. Bonetti. Saint John Bosco 's Early Apostolate. London
(Burns, Oates, and Washbourne, Ltd .), 1934.
196. E.B. Phelan. Don Bosco: A Spiritual Portrait. New York (Dou-
bleday & Co.), 1963.
197. H. Bosco and L. Von Matt. Don Bosco. New York (Univers
Books, Inc.), 1964.
198 . G.B. Lemoyne, A. Amadei, and E. Ceria, with D. Borgatello,
translator and editor. Th e Biographical Memoirs of Saint John Bosco,
20 volumes. New Rochelle, New York (Salesiana Publications), 1964.
199 . P. Lappin . Give Me Souls. Huntington, Indiana (Our Sunday
Visitor Press), 1977.
200. J. Bosco, translated by P. Aronica. Saint Dominic Savio . New
Rochelle, New York (Don Bosco Publications), 1979 .

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INDEX
ABRAHAM , 111 , 291.
ACCORNERO, FLAVIO, 71,
197, 200, 204.
Acta Sanctorum, 30.
Action, 148, 219-220, 225,
25 8, 309-310, 317 . See Apos-
tolate. See Charity.
ADAM , 59, 176 .
Agere contra, 194-195 .
ALASIA, Giuseppe, 18 , 268.
ALASONATTI, Vittorio, 204.
Alba, Piedmont, 16.
ALBERA, Paul, 155 .
ALEXANDER SEVERUS, 170.
Alexandria, Egypt, 5 .
ALIMONDA, Gaetano, 105 ,
161.
ALOYSIUS GONZAGA, Saint,
22, 31, 85, 183 , 187 , 189,
216, 217, 254, 272, 277.
ALPHONSUS LIGUORI, Saint,
2, 13 , 19 , 26, 32, 33, 34,
36 , 55, 56, 68, 69, 86,
98, 111, 112, 116, 117 ,
121 , 123, 125 , 127, 141,
164, 210, 215, 231, 238,
240, 251, 254, 256, 258,
267-269.
AMADEI, Angelo, 8, 72.
AMBROSE of Milan, Saint,
221.
Amicizia cattolica, 19.
ANANIAS, 229.
ANFOSSI, John Baptist, 215.
Angel, angels, 187, 247.
Guardian -, 277.
ANGELA MERICI, Saint, 252.
Angelina, published by Don
Bosco, 28, 296, 314.
ANNE OF JESUS, Carmelite,
77.
ANSART, Andrew-Joseph, 32.
ANSELM of Canterbury, Saint,
229.
ANTHONY-MARIA ZACCA-
RIA, Saint, 256.
ANTHONY, Saint, hermit, 176.
Anthropology, 51 , 176 .
ANTOINE, 268.
Aosta, Piedmont, 16 .
Apostolate, 21.
- and religious life, 228.
ARATA, Giovanni, 203.
Arcadia, Roman academy of,
146 .
Argentina, 306.
Armonia, (L') a newspaper, 42.
ARNALDI, Archbishop of Spo-
leto, 103.
ARRIGHI, Paul, 163.
Asceticism, 6, 19, 109, 171-
205, 175, 177, 181 , 182,
188, 189, 190, 195-196,
248, 249, 251, 272-274.
- and religious life, 289.
- and mortification, 19, 33,
175, 189, 192.
- and self-denial, 19 , 179-
180 , 192.
AUBERT, Roger, 19, 42 , 47.
AUFFRAY, Augustine, 2, 48,
241.

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338
AUGUSTINE, of Hippo, Saint,
114,124,222.
Augustiniariism, 249.
AUGUSTUS, Emperor of Rome,
150.
A vvisi ai cattolici (Advice to
Catholics), by Don Bosco,
24,93.
BACCARDI, Margherita, 69.
BACCI, Peter, 31, 44.
BALLESIO, Giacinta, 210.
BALMES, Jaime, 267.
Baptism, 114, 115, 224.
BARALE, Peter, 168.
BARBAROSSA, Frederick, 79.
BARBERIS, Gulio, 145, 154,
210.
Barnabites, 228.
BAROLO, Juliette de Colbert,
Marquise, 22.
BARONIUS, Cesare, 30.
BARRIGA, Edward, 9.
BARRUEL, Augustine of, 33.
BARRUEL, Camille de, 46, 67.
BARTZ, Aloys, 9.
BATTISTA DE CREMA, 253.
BAUDOT, Jules, 45.
BAUDUCCO, Francis, 41.
Becchi, 14.
BELLARMINE, Robert, Saint,
57,92, 104.
BERNARD of Clairvaux, Saint,
5, 255, 270.
BERTETTO, Dominic, 8.
BERTO, Gioachimo, 210.
BERULLE, Pierre de, 251.
BESUCCO, Francis, 24, 69, 83,
84, 99, 113, 118, 134, 180,
194, 216 , 218, 288.
Biography of - , by Don
Bosco, 288.
Bible, 111, 128, 130.
Biel/a, Piedmont , 16 .
DON BOSCO
Biographical Memoirs, American
Edition, 2, 92.
Bobbio, Piedmont, 16.
Body, the, 142-144, 187, 258.
Boldness, 151-154.
Bolletino Salesiano. See Salesian
Bulletin.
BOLOGNA, Angelo, 168.
BONA, Candido, 41.
BONA, John Cardinal, 251.
BONETTI, John, 29, 44, 105,
143, 156, 289, 295, 305.
BOSCO, Anthony, 14, 152.
BOSCO, Joseph, 14, 264.
BOURGOING, Francis, 251.
BOUYER, Louis, 8.
BOYS, Albert du, 43 .
Bra, Piedmont, 17 .
BRITSCHU, Dominique, 9.
Buenos Aires, Argentina, 143,
179.
BURZIO, Canon, 168.
CACCIATORE, Joseph, 39, 46,
130.
CAESAR, 179, 220, 307-308.
CAFASSO, Joseph, 18, 20, 32,
34, 57, 61, 69, 71, 78,
79, 90, 113, 118, 126, 151,
153, 155, 174, 183, 193,
194, 210, 217, 254, 256,
267, 268.
CAGLIERO, John, 29, 47, 69,
101, 156, 210, 218.
CAJETAN, Saint, 252, 256.
CALLORI, Carlotta, 190.
CALMET, Augustine, 266.
CALOSSO , Joseph, 15.
CAPPON E, Giovanni, 13 5.
CAPUA, Italy, 150.
Carmagnola, Piedmont, 168 .
Casa Della Fortuna , by Don
Bosco, 81, 99, 241.
CASSIAN, 129, 255.

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INDEX
CASTAMAGNE, James, 194.
Castelnuovo d'Asti, Piedmont,
13,51.
CATHERINE DE RICCI, Saint,
251, 254.
CATHERINE of Genoa, Saint,
251.
CATHERINE of Racconi
Blessed.
Biography of - , signed by
Don Bosco, 286.
CATHERINE OF SIENA, Saint,
251.
Catholic Church and Its Hier-
archy , The, by Don Bosco.
See Chiesa (La) Cattolica e
la sua Gerarchia.
Catholic Readings, by Don
Bosco. See Letture catto-
liche.
CATO, 53.
Cattolica nel Secolo, by Don
Bosco, 67.
Cattolica provveduto, compiled
by John Bonetti, 21 7.
CAYALCA, Dominic, 267.
CAYIGLIA, Albert, 8, 146, 188.
CAYOUR, Camillo, 153.
CAYOUR, Michael, 153.
CAYS, Carlo, 72, 190, 203.
CECCARELLO, Pietro, 306.
CERIA, Eugene, 8, 30, 47,
158.
CESARI, Antonio, 33.
Chablais, 302.
Charity, 6, 109, 144, 145,
219, 220-223, 233 , 239,
248, 268, 277-278.
Fraternal - 258, 306.
Temporal - 256.
Missionary - 290-292.
CHARLES-ALBERT, 22, 42.
CHARLES BORROMEO, Saint,
31-32, 231-232.
339
CHARLES-EMMANUEL I, 16.
CHARLES-FELIX, 16, 22.
CHARLES, Paul, 9.
Chastity, 124, 187, 188, 226,
228, 233. See Purity.
CHAUSSIN, O.S.B., 45.
CHECUCCI, Alessandro, 68.
Chiave del paradiso, by Don
Bosco, 29, 100, 101, 122,
2 15.
Chieri, Piedmont, 15, 17, 51,
59, 113, 123.
CHIUSSO, Tomasso, 22, 40, 55 .
Christ. See Jesus.
Christian Guide, The by Don
Bosco . See Cristiano guidato.
Church, 88, 91, 95, 224, 247.
- and salvation, 94.
Church History, by Don Bosco.
See Storia ecclesiastica.
CICERO, 17.
CLEMENT XIII, 304.
CLEOPATRA, 150.
COOTS, F.X., 135.
COGNET, Louis, 99.
COLLE, Louis. Biography of - ,
by Don Bosco, 52, 64, 67.
COLPO, Mario, 44.
COMOLLO, Louis, 18, 20, 69,
77, 86, 87, 90, 97, 113,
130, 152, 153, 155, 165,
170, 174, 178, 189, 193,
216.
Biography of - , by Don
Bosco, 253.
Common Life. See Goods held
in common.
Communion. See Eucharistic
Communion.
CONDREN, Charles de, 251.
Confession, 1, 119, 253, 295,
304,310.
- and direction, 116, 131.
See Penance.

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340
Constitutions.
- of th~ Salesian Society,
26, 27, 28, 33, 43, 83, 147,
277.
- of the Daughters of Mary
Help of Christians, 116, 146.
Conversations, by Don Bosco.
See Conversazioni.
Conversazioni, by Don Bosco,
131.
Convitto ecclesiastico, Turin,
19, 32, 91, 157, 267-269.
Cooperatori Salesiani, pamphlet.
See Regulations.
Cooperators, Salesian, 27, 185 .
Corinthians, Second Letter, 269.
CORNELIUS NEPOS, 17.
CORSI, Gabriella, 190.
Counter-Reformation, 30, 31,
85, 119, 121, 181, 231,
250-255.
CRISP!, Francesco, 37.
Cristiano guidato, by Don
Bosco. See Vincent de Paul,
105 .
Cristiano provveduto, by Bo-
netti, 31 .
CROSA, E., 42.
Cross, 3, 72, 83, 126.
See Asceticism.
See Passion .
CURE OF . ARS. See Vianney ,
John.
CUSSIANOVITCH, Alexandre,
9.
DAGENS, John, 97.
DALMAZZO, Francis, 149.
DANTE ALIGHIERI, 270.
DARBOY, George, Archbishop
of Paris, 36.
DAVID, 197.
Death, 1, 56, 284-286 .
See also Exercise of a
DON BOSCO
Happy Death.
DELALANDE, Gilles, 9.
DE MATE!, Pasquale, 31, 44,
125.
DENIS THE AREOPAGITE,
233.
DERAVET, Victor, 9.
DESRAMAUT, Francis, 44, 68,
164.
Detachment, 3, 182, 184, 232,
296-299.
DETTORI, John-Marie, 18.
Devil. See Satan.
DEVOS , Jean, 9.
Devotion to the Guardian
Angels, by Don Bosco. See
Divoto dell'angelo Custode.
DIESSBACH, Nicholas Joseph
Albert von, 31 .
DINAH, 111.
Divoto dell'A ngelo Custode, by
Don Bosco, 90.
DOMINIC. See Savio.
DOMINIC of Osma, Saint, 5.
Dreams, 34, 70, 115, 174,
196, 260, 263-265 .
Due conferenze, by Don Bosco,
299.
DUPANLOUP, Felix, 160, 170.
Duty, 191, 210.
- and sanctity, 225.
Eccellentissimo Consigliere di
Stato, by Don Bosco, 43.
Ecclesiastes, 66, 157, 248, 269,
309, 317 .
Ecclesiasticus. See Sirach.
Effort, 253.
ELIGIO, V., 42.
End of man, (final purpose),
I , 53-54.
Ephesians, 203.
Esercizio di divozione alla
misericordia di Dia, by Don

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INDEX
Bosco, 33, 52 , 55, 67, 78,
80.
ESPINOZA, Anthony, 43 .
Eucharist, 6, 22, 33, 114, 119-
121, 134, 249.
Sacrifice, 122.
Real Presence, 84, 96, 266.
Nourishment, 24 7.
Devotion to , 122-125.
See Eucharistic Communion.
Eucharistic Communion, 119,
121, 303-305 , 310.
Frequency of -, 252, 253,
304, 310.
Spiritual - , 128, 294.
EUDOXIA, Mother, 213.
Examination of conscience,
127.
Exercises.
- of a Happy Death , 127,
249,310.
of devotion, 125-1 28,
214-2 16 , 265 .
Spiritual -, 181 , 201, 294-
295.
Exercises in Honor of the
Mercy of God, by Don
Bosco. See Esercizio di divo-
zione alla misericordia di
Dia.
FABER, Frederick William, 254.
Faith, 232.
FERRIERI, Innocent, Cardinal,
27.
FIORI, Louis, 48 .
FISSORE, Celestine , 47.
FLAVIUS, JOSEPHUS, 266.
FLEURY, Claude, 18, 67, 267.
Fonda menti de/la Cattolica Re-
ligione, by Don Bosco. See
A vvisi ai Cattolici.
Fontainebleau, 89.
FRANCIA, Alphonse, 9.
341
FRANCIS de Sales, Saint, 2,
26, 30-34, 38, 45, 52, 66,
71, 82, 111 , 157, 161 , 194,
211, 247, 250, 252-254,
258, 277, 302-203, 310.
~ FRANCIS of Assisi, Saint, 151 ,
182, 188, 190, 254, 257.
Franciscans, 17, 251, 254, 260.
FRANCO, Secondo, 31, 44.
FRANSONI, Louis, Archbishop
of Turin, 23, 26, 40, 42 ,
153.
FRASSINETTI, Giuseppe, 33,
47, 124.
FRAYSSINOUS, Denys-Luv-
Antoine, 267.
Friendship, spiritual, 180.
of the confessor, 19 .
FRUTAZ, Amato Pietro, 41.
Fundamentals of the Catholic
Religion, by Don Bosco.
See Fondamenti de/la Catto-
lica Religione.
GABRIELLI, Prince, 72.
Galatians, 69.
Gallicanism, 13 .
CARINO, John, 73.
GARRIDO, Francois, 9.
CASTALDI, Lorenzo, Archbi-
shop of Turin, 35, 48, 92,
152.
GAUME, John Joseph, 160.
GA VIO, Camillo, 159, 170.
General Chapters, 179, 307.
Genesis, 66.
Gentleness.
- of Christ, 154-156.
Virtue of-, 226.
GHISLAIN, Roland , 9.
GIACOMELLI, John, 210.
Giaveno, Piedmont, 17 .
GIOBERTI, Vincent, 152.
Giovane provveduto, by Don

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342
Bosco, 9, 29, 32, 44, 45,
67, 72, 97, 99, 101, 110,
113 , 122, 141, 158, 215,
223, 306.
GLON, Pierre-Gilles, 9.
Glories of Mary, The, 33.
Glory of God, 210, 212-214,
230, 231, 240, 256, 271.
- and the salvation of souls,
211, 220, 234, 248.
GOBINET, Charles, 46 , 98, 112.
God, 6, 186.
Goodness of-, 79.
Justice of - , 78.
GOLZIO, Felix, 268.
Gospel, 152.
Great Britain, 26.
GREGORIO, Oreste, 46.
GREGORY THE GREAT,
Saint, 221.
GREGORY VII, Saint, 92.
GREGORY XVI, 32.
GUALA, Louis, 19, 20, 41,
268.
GUANELLA, Louis, 167.
GUIBERT, Jean de, 8.
Guida angelica, 33, 113, 158.
HADRIAN, Emperor, 53.
HANNIBAL, 50.
Health, physical, 141-144.
Heart, 64, 65 . See Jesus, Mary .
Heaven. See Last things.
Hell, 275.
HENRION, Matthew Richard
August, 267.
HEROD, 79.
Historical Notes, by Don Bosco.
See Notizie storiche.
History of Italy, by Don Bosco.
See Storia d 1talia.
History of the Church , by Don
Bosco. See Storia ecclesias-
tica.
DON BOSCO
HOCEDEZ, Edgar, 47.
Holiness. See Sanctity.
HOLY SPIRIT, 92.
Hope, 274-255, 312. See Provi-
dence, Salvation.
HORACE, 17.
HUMAN ACCOMPLISHMENT,
139-171.
Humanism, 159-161, 257, 258,
289.
Idleness, 180, 272, 287, 295.
IGNATIUS of Loyola, Saint,
5, 30, 31, 153, 188, 212,
251, 255.
Imitation of Christ, 18, 30,
83, 111, 226.
INNOCENTS, HOLY, 303.
Introduction to the Devout
Life. See Francis de Sales.
Isaiah, 218.
ISIDORE the farmer, Saint,
225.
Jansenism, 13, 19, 112, 176,
250, 251, 254, 268.
JEROME, Saint, 270, 314.
Jerusalem, 79, 230.
Jesuits, 16, 19, 30, 31, 228,
254.
JESUS, 6, 66, 83, 101, 115,
183, 230, 233, 249, 272.
Heart of -, 73, 99, 119,
127, 268.
Imitation of - , 38, 83, 84,
114, 174, 199.
Meditation of - , 82.
Redeemer - , 112, 223, 251.
Sacrifice of -, 176, 178,
258 .
See Passion of Christ.
JOHN, the Apostle, 273.
JOSEPH, Patriarch, 112.
JOSEPH, Saint, 16, 273.

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INDEX
Joy, 156-159, 169, 195-196,
253, 281-282, 313.
JUDDE, Claude, 57, 69.
JULIAN, the Apostate, 179.
Key of Heaven. See Chiave del
Paradiso.
MAISTRE, Eugene de, 91.
Laity, 224-228, 248.
LALLEMAND, Mr. & Mrs., 137.
LANTER!, Pio Bruno, 19.
LANZA, John, 37.
La Salette. booklet by Don
Bosco about - , 102.
Last things, 55, 57, 143, 178.
Lazarites, 228-229.
LAZARUS, Saint, 273.
LECLERCQ, Jean, 8, 47.
LEMOYNE, John Baptist, 8,
29, 194.
LEO XII, Pope, 13.
LEO XIII, Pope, 13, 25, 95,
11 7.
LEONARD de Port Maurice,
Saint, 121, 128.
Lepanto, Greece, 89 .
Letture cattoliche, by Don
Bosco, 25, 31, 91, 92, 93 ,
109, 121, 124, 152, 278.
Liege, Belgium, 179.
Liguorian, 20, 21. See Alphon-
sus, Saint.
Little Shepherd of the Alps,
by Don Bosco. See Pastor-
ello (fl) . ..
LIZIN, Julian, 9.
London, 179.
LOUIS, King of France, Saint,
225.
Love of God , 220. See Charity.
Luke, Gospel of, 183.
Lyons, 7, 303.
Madonna, 141. See Mary.
343
MAGONE, Michael, 24, 58, 61,
63, 65, 69, 72, 73, 79,
80, 113 , 118, 123, 126,
127, 175, 191, 196, 216,
220, 222, 313.
Biography of - , by Don
Bosco, 45, 257, 282, 284.
MAISTRE, Eugene de, 91.
MAISTRE, Joseph de, 19, 33,
46.
MANNI, John Baptist, 57.
MARCANTHONY, 150.
MARCHETTI, Giovanni, 266.
MARCHISIO, Secondo, 213.
MARGARET-MARY ALO-
COQUE, Saint, 101.
MARGHERITA. See Occhiena.
MARGOTTI, James, 25, 37, 42,
48, 68.
Maria A usiliatrice, by Don
Bosco, 85, 88, 119.
Marseilles, 185.
MARTIN of Tours, Saint,
52, 67, 69, 109, 220.
MARTINA, James, 42.
MARTINI, Maddelena, 10 I.
Mary Help of Christians, by
Don Bosco. See Maria A usili-
atrice.
MARY MAGDALENE of Pazzi,
Saint, 252, 254.
MARY OF THE ANGELS,
Blessed , 90, 91, 103.
MARY, Mother of Jesus, 19,
61, 86-87, 88, 102, 188,
191, 192, 254, 266, 272,
273.
Immaculate Conception of
- , 26, 87-89.
Help of Christians, 26, 88,
212, 247, 284-286.
Mother of God and of the
Church, 88, 295.
Mass, 215. See Eucharist.

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344
MASSAGLIA, John, 170.
Massimino, by Don Bosco, 129.
MASSONI, Marquis, 211.
Matthew, Gospel of, 92, 187,
222.
MAXIMUS, of Turin, Saint,
113 .
Meditation, 127 , 216-219, 237,
267, 294.
MELANO, Joseph, 42.
Memorie biografiche, a biogra-
phy of Don Bosco with
collected documents. See
also Biographical Memoirs,
American edition, 8, 34.
Memorie dell'Oratorio, by Don
Bosco, 34.
Memoirs of the Oratory of
Saint Francis de Sales, by
Don Bosco. See Memorie
dell 'Oratorio.
Mesdames of the Sacred Heart,
23.
Mese di Maggio, by Don Bosco,
51, 55 , 67 , 79, 83, 84, 87,
100, 113, 116, 127, 253,
303.
Metric System, The, by Don
Bosco. See Sistema metrica.
Milan , Italy, 79.
MINDERA, Charles, 103.
Mirabella, Piedmont, 66 , 213 .
Modena, Italy, 113 .
Modo facile di imparare la
storia . . . by Don Bosco,
187.
Moglia (La}, region of Mon-
cucco, 14.
Moncucco, Piedmont, 14.
Montaigu , schools of, 144.
Montaldo , Pie@mont, 31.
Month of May , by Don Bosco.
See Mese di maggio.
Moria/do , hamlet of Castel-
DON BOSCO
nuovo d'Asti, Piedmont, 13.
MOREAAU, PIERRE, 9.
Mortification. See Asceticism,
Cross, Penance.
MOUNIER, Emmanuel, 149.
Munich, 89.
MURATORI, Ludovicio Anto-
nio, 150.
Nahum, 269.
NAPOLEON III, 180.
NASI, Luigi, 166.
Nazareth, 82.
Notizie storiche, by Don Bosco,
46.
J:love giorni, by Don Bosco,
46, 47, 124.
Novena to Mary Help of Chris-
tians, by Don Bosco. See
Nove giorni.
Obedience, 192, 193, 194, 229.
Oblates of Mary, 228.
OCCHIENA, Margaret, 14, 77 .
OLIER, Jean Jacques, 251.
Oratory, the, 22, 116. See also
Philip Neri, Saint.
OREGLIA, Federico, 162.
ORIGEN, 5.
OVID, 17.
PARENT, Georges, 9.
PASSAVANTI, Jacopo, 267.
Passion of Christ, 85, 177, 2 53.
Pastorello (Il) delle Alpi, by Don
Bosco. See Besucco.
Patience, 226.
PAUL, Saint, 90, 211, 272.
Biography of -, by Don
Bosco, 46.
Peace, spiritual, 15 6-15 9, 308,
313.
Pelagianism, 62, 249.
PELAZZA, Andrea, 168.

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INDEX
PELLICO, Silvio, 103, 270.
Penance.
Sacrament of -, 6, 22, 33,
85 , 109, 114, 115 , 118 ,
176, 231, 247, 249, 282-
284, 295, 304, 310.
Acts of - , 174, 192.
PENTORE, Thomas, 70.
Perfection, 72, 109, 141-142,
239 .
- and the religious life, 224.
PERRONE, Giovanni, 33, 47 ,
92 , 105 .
PETER, Saint, 54, 71 , 90 ,
179, 275 .
Life of - , by Don Bosco,
226, 242.
Peter, First Letter of, 312.
PETER DAMIEN, Saint, 7, 8,
35 , 270.
PETER of Crimea, Saint, 225.
PHILIP Neri, Saint, 30, 31 , 32,
38, 71 , 103 , 157, 118 , 124,
137, 141, 158, 188, 211,
215, 232, 233, 250-254,
256, 257, 290-292.
Panegyric by Don Bosco
on - , 45, 221, 232.
Piedm ont, 22 , 148.
Pietro, by Don Bosco. See
Forza de/la bu ona educa-
zione.
Piety, 248 . See Ex ercises.
Pinero /a, Piedmont, 16.
PIRRI, Pietro, 40.
PIUS V, Saint, Pope, 92.
PIUS VII, Pope, 13.
PIUS VIII, Pope , 13 .
PIUS IX , Pope, 13, 25, 26 ,
27 , 37 , 87, 89 , 92 , 93,
95 , 153 , 179, 276.
PONZATI, Vincenzo, 166.
Pope, 19, 85 , 95 , 230, 247 ,
255, 310.
345
Infallibility of - , 26.
Lives of-, 147 .
- in the Church, 275.
Porta teco, by Don Bosco,
31 , 32, 45, 61, 98 , 191,
214, 223, 227,275 .
POSSANO, 16.
POULET-GOFFARD, Bernard,
9.
Poverty, 1, 184-186, 200, 229.
Prayer, 3, 214-216, 218, 232,
237, 258.
- and work, 241.
Spirit of - , 272.
Preventive System, The, by Don
Bosco . See Sistema Preven-
tive.
See also, Regolamento per
le case.
Priest, 175 , 182, 228 , 231-233,
243, 248.
Virtues of a - , 24, 292-293.
Probabiliorism, 18, 268.
Promessi spozi, by Manzoni, 81.
PROVERA, Francesco, 141,
295 .
Pro verbs, 269.
Providence, Divine, 81.
Prudence, 151-154, 226.
Psalms 218.
Purgatory. See Due conferenze.
Purity, 185 , 187-188, 190, 202,
256.
See Chastity.
PUY, 46 .
QUINTUS, Curtius, 17.
QUISARD, Madame, 73.
RAHNER, Hugo, 9.
RATTAZZI, Urbano, 26, 43,
153.
Reading, spiritual, 24, 111 , 127,
265, 266-267, 268.

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346
Reason, 63, 145.
Redemptorists, 27, 228.
Reformation, The, 253 .
Regulations for Externs. See
Regolamento del/'Oratorio di
San Francesco di Sales per
gli esterni, 69.
Regulations of the Salesian Co-
operators, 146, 309-310, 316.
REINOSO, Jose, 9.
Religious, 182, 185, 228-231,
248.
- religious life, 299-302.
Repose in God, 55.
Resolutions of John Bosco,
265-266 .
Restoration, after Napoleon I,
15, 32 .
REVEL, Genova Thaon de, 42.
REVIGLIO, Felix, 210.
RICALDONE, Peter, 145, 163.
RICCARDI DI NETRO, Alex-
ander, Archbishop of Turin,
152.
Ricordi confidenziali, by Don
Bosco, 73 .
Risorgimento, 13, 23, 179.
RODRIGUEZ, Alphonse, 31,
44, 181.
Roman Question, The, 21, 91.
Rome, 220, 239.
ROMULUS , 79.
ROOTHAAN, Giovanni, 41.
Rosary, 86, 122, 127.
ROSMINI, Antonio, 26, 33,
36, 43,46, 152.
Rosminians, 228.
Royalism, 19.
RUA, Michael, 26, 62, 92,
104 , 175 , 190, 191 , 210,
211.
RUFFINO, Domenico, 166,
204.
Rules. See Constitutions.
DON BOSCO
Sacrament, 114, 224, 272.
Sacred Heart. See Jesus.
SAINT-JURE, John Baptist, 33.
Saints, 90-91 , 11 2, 24 7.
SALES, P. Lorenzo, 44.
Salesian Bulletin, 185, 308.
SALLUSTE, 17 .
Salvation, 183, 210, 242, 278-
281.
Salvation History, by Don
Bosco. See Storia sacra.
Sanctity, 248.
- and spiritual joy, 281-282.
- in Christ, 196.
- in daily life, 110.
Universal call to
18 7.
SAPPHIRA, 229.
Sardinia, 152.
SATAN, 21, 85, 115, 119,
180, 181.
SAVIO, Dominic, Saint, 20, 24,
62, 69, 71, 73, 83, 84, 99,
113, 116, 118, 123, 126,
127, 157, 158, 170, 175,
176, 177, 189, 211, 216,
217, 220, 222, 248, 258.
Biography of - , by Don
Bosco, 28, 30, 56, 59, 64,
181, 191, 212, 232, 253,
257, 278, 281.
SCARAMELLI, John Baptist,
251.
SCIACCA, Michele Federico,
99.
SCIPIO AFRICANUS, 53.
SCOTTI, Pietro, 8.
SCUPOLI, Lorenzo. See Spiri-
tual Combat.
SEGNER!, Paolo, 30, 34, 267.
SEGUR, Louis Gaston Adrien
de, 33, 47, 91, 121, 125,
135, 136.
Sei domeniche, by Don Bosco,
125, 146, 178, 215.

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INDEX
347
Self-denial. See Asceticism.
SEPTIMUS, Severus, 5.
Service of God , 209-210.
Severino, by Don Bosco, 13 2.
Shechem , 111 .
Sin, I, 115.
Sirach , 269, 270.
Sistema preventivo, by Don
Bosco, 31 , 211.
Six Sundays, The, by Don
Bosco. See Sei domeniche. '
Societd dell'allegria, 17, 158.
Society of Cheerfulness. See
Societe dell'allegria.
SOLARO DELLA MARGHE-
RITA, Clement, 23.
SPINA, E., 42.
SPINA, G., 42.
Spiritual Combat, 252, 253,
254.
Spiritual Direction, 118, 271,
272, 287.
Spiritual Reading. See Reading.
Spoleto, Italy, 88.
STANISLAUS KOSTKA, Saint,
137.
STELLA, Pietro, 40, 44, 45,
46, 97 , 98 , 130, 161.
STOLTZ, Anselme, 200.
Storia d 'Italia, by Don Bosco,
28 , 67.
Storia ecclesiastica, by Don
Bosco, 18 , 88 , 91, 92, 146,
147, 253, 302.
Storia sacra, by Don Bosco,
30 , 55 , 59, 83 , 100, 111 ,
120, 211.
Syracuse , Sicily, 148.
TACITUS, 17.
T APARELLI D'Azeglio, Luigi,
40 .
TARQUINIUS the Proud, 79.
TAULERO, John , 3.
Temperance, 1, 148, 173-174,
249.
THERESA of Avila , Saint, 251.
Thessalonians, First Letter to,
61, 71.
THOMAS AQUINAS, Saint, 36 ,
124.
TITUS LIVIUS, 17 .
TOFFANIN, Giuseppe, 163.
TOMATIS, Domenico, 306.
TONELLO, Michaelangelo, 36,
48.
Tortona, Piedmont, 16.
Trent, Council of, 30, 124,
255, 257, 304.
TURCO, Giovanni, 29, 44.
Turin, I 7, 21.
Two Conferences, by Don Bos-
co. See Due conferenze.
UGUCCION I, Gerolama, 190.
Umbria, 182.
Valdocco, section of Turin,
88, 102.
VALENTINI, Eugenio, 44, 200.
VALFRE, Carlo, 232.
VALFRE, Sebastian, Blessed,
32, 34, 254.
Valu e of a Go od Education, The
by Don Bosco. See Forze
(La ) della bunoa educazione.
VAN LUYN , Kees, 9.
VAN LUYN, Wim , 9 .
Vatican Council I, 13 , 26 ,
64 , 91 , 93, 255 .
Vatican Council II, 258.
VESPIGNANI, Joseph, 119.
VEUILLOT, Louis, 91, 170.
VIANNEY, John Marie, Saint,
59, 15 2, 294.
Vienna, Austria, 89.
Vigevano, Piedmont, 4 7.
VIGLIANI, Paulo Onorato, 37.

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348
VIGLIETTI, Carlo, 15, 39, 162.
VINCENT DE PAUL, Saint,
32, 38, 90, 152, 194, 219,
232, 238, 251.
Virtue, 188 , 199, 226-228, 256 ,
292, 293.
- of a priest, 232, 292, 293 .
Visits to the Blessed Sacrament,
85, 125 , 127, 266 , 294.
Vows of religious, 231 .
Waldensians, 23, 24, 42, 91,
94, 121, 152, 252.
Waterloo, 14.
Wisdom, Book of, 98.
Wonders of the Mother of God,
by Don Bosco. See Mara -
DON BOSCO
viglie ...
Word of God, 22, 109, 110, 188.
Work, 143, 145-146, 148-150,
180, 210, 226, 241 ,249, 313.
Works, good, 288 .
World, The, 91, 95, 180-182.
XUAN, Adam, 9.
Youth Provided For, by Don
Bosco. See Giovane provve-
duto.
ZAPPELLI, Francesco, 203 .
Zeal, 232.
ZUCCA, Margaret, 14.
ZUCCONI, Ferdinando, 267 .

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OTHER BOOKS FROM DON BOSCO PUBLICATIONS
The Biographical Memoirs of Saint John Bosco, by J.B.
Lemoyne, A. Amadei, and E. Ceria, translated by
D. Borgatello, Salesiana Publishers, 20 vols.
General Mickey, by Peter M. Lappin. The life of Michael
Magone, pupil of the boy's priest of Turin.
Man With a Dream, by Peter M. Rinaldi, SDB. A pleasant,
one volume introduction to the life of Saint John
Bosco.
Reason, Religion, and Kindness, by Paul A. Avallone, SDB.
The educational method of Saint John Bosco.
Saint Dominic Savio, by Saint John Bosco, translated by Paul
Aronica, SDB. Don Bosco's spiritual testament and his
method of education compactly described in one
important volume.
Savio: A Study Guide, by Joseph Aubry. A penetrating
analysis of a saint's educational method, with notes
for parents, priests, and educators.

37.6 Page 366

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37.8 Page 368

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