DON BOSCO’S STATEMENTS ON RELIGIOUS AND SALESIAN LIFE

 

‘Our job is to perfect (perfezionare) [our institutions] as much as we can. and as soon as possible. The principles which we lay down now by com­mon agreement will be the abiding foundations [of the Salesian work of the future]. The young men who are now in formation will readily assimilate these norms. If we let a generation go by, with all the changes which this implies, the difficulty will be greatly increased. We should learn from the experience of some religious orders in the past which required reform or were split by schism?’

(Alassio General Conference, Session 2, Feb 7 1879, Barberis, Minutes Notebook II, p.73, ASC 04 Conferenze Generali FDBM 1878 B2)

 

 

‘Among the many concerns of this Chapter, perhaps the most urgent is that of restoring religious obedience.  I am not saying that obedience is totally lacking in our houses, but in many respects it is on the decline.  This is unfortunately true, even, I should say especially, of some superiors.  Then one hears such excuses as, ‘I thought…How should I have known?...’.  In the meantime things are left undone and go badly for lack of true obedience.  Failure in this matter is totally unacceptable.  Sometimes a task is assigned or a charge given to a confrere, but, without breathing a word to anyone, he does nothing.  The superior rests with an easy mind in the belief that the job is being done; but then he finds to his chagrin that, far from being completed, the task is not even begun.  Or when he thinks that a certain undertaking is well attended to and making good progress, he learns that the individual in charge has let everything go.  Such lapses are extremely damaging to the Congregation.  All Salesians, especially those in command positions, must be willing to make sacrifices, real sacrifices, to ensure orderly progress.  The members of the superior chapter ought to be the first to set an example of absolute and self-sacrificing obedience.  Their good example will then be an inspiration to rectors and prefects, and to all the members of the Congregation.’

(General Chapter II, session 2, Sept 4 1880, Barberis.  Transcribed Minutes, Notebook I, p. 14 FDBM 1857 C9.  Failure to mention provincials is possibly because in 1880 the four provinces of Italy were still in the planning stage)

 

Session 9 of GC II, Barberis reports that ‘no schemata were read nor any commission reports discussed because Don Bosco had things to say’…..

 

‘All confreres should regard their rector as a loving father, as an elder brother appointed to the office for the sole purpose of helping them to do their work well. Let them not hide anything from him, whether good or had rather let them show themselves to him such as they are. Everyone must be convinced of this, that a school or a house will run smoothly only when the confreres in their various capacities live and work united as one heart and one soul. This obviously is not possible in practice if the confreres do not make their rector the center of the whole operation and do not fully open their hearts to him.

In the early years of the Oratory, Don Bosco was practically the only superior around. His helpers were untrained, the work was enormous, there was practically no one who was really knowledgeable in anything. Yet, things were going well, and we remember those times with pleasure. And what was the reason for this? I believe it was because Don Bosco was in the middle of everything and available to everybody. Everyone had an opportunity to make his needs known to him. Everyone referred everything to him, opened his heart to him, and no one hid anything from him. Thus, even if of little ability, a person would carry out diligently and with a will whatever Don Bosco told him to do. The fact that such a person was united with the superior as one heart and one soul resulted in everything going well, in spite of little or no expertise and of total lack of resources. Yes in­deed: what made the early Oratory such a great experience was, on the one hand, the gentle way of commanding and, on the other, willing obedience [marginal addition:] and open-hearted attitude toward the superior. This was when Don Bosco was alone, and when there was but one house. Now things have grown beyond all expectation, and Don Bosco cannot be ev­erywhere. How then should this unity continue to be maintained?

Here is the secret. I believe that a close bond of unity may be per­fectly maintained through the monthly manifestation, on which I have of­ten insisted. Keep this well in mind: the monthly manifestation made and received as it should be is the best means of maintaining the Salesian Con­gregation as it was conceived. [...] To instill the spirit of St. Francis de Sales in the confreres should be a rector's principal concern; and this should be done under all circumstances, not only through the manifesta­tion, but also by word and example. [...] The only delicate point relates to the disclosure of matters of conscience. This should be avoided. Matters of conscience are private and should remain such, unless one chooses to dis­close them. In the manifestation those matters should be disclosed which can be used for the good of individual confreres and for the good of the Congregation at large.’

(General Chapter II, session 9, Sept 9 1880, Barberis.  Transcribed Minutes, Notebook I, p. 70-724 FDBM 1858 C6-8)

 

General Chapter I (1877) and Don Bosco’s plan to divide the Congregation into provinces (inspectorates):

‘In this work they [the committee] must ever keep in mind that the chain by which juridical authority is communicated cannot be tampered with, namely, from the Pope to the rector major, to the provincials, and finally to the rectors of each house.’

 

Introduction to 1879 Report to the Holy See:

‘The confreres assigned to the various houses of the congregation take orders (dipendono) from the rector of their respective community.  The rectors are subject (soggetti) to an inspector who presides over a stated number of houses constituting his inspectorate or province.  The inspectors take orders (dipendono) from the rector major.  The  rector major, with the Superior Chapter, governs the entire Congregation under the direct and absolute control (dipendenza) of the Holy See.’

(Opere Edite, vol XXXI,p.241)

 

 

CHARITY AND GENTLENESS TOWARDS THE PUPILS – THE SOUL OF THE SALESIAN EDUCATIONAL METHOD.

 

Concern voiced in keynote address GC II

 

We must also make a joint effort and find ways of cultivating St. Francis de Sales' spirit of charity and gentleness (carità e dolcezza). This spirit is weakening among us and, as I have had occasion to observe on my visits to the houses, the loss of it is especially noticeable in the classroom. Some times pupils are treated carelessly because they are disliked by their instructor. At other times they are neglected and left isolated in the class­room; the instructor will not interrogate them for long periods of time and will not correct their homework. Or again, youngsters are put out of the classroom And if they are sent back by the superior, the instructor re­admits them with bad grace and treats them badly, and will even hold a grudge against the superior for having rebuffed him. Then the superior, to avoid a feud with that instructor which might then make it necessary to take action against him, is sometimes forced to dismiss or treat a pupil un­fairly, who might perhaps by a gentler treatment be drawn to a more religious and godly conduct.  I urge you all, therefore, to strengthen this Salesian spirit of gentleness and charity in yourselves, and back in your houses to foster it in your confreres, particularly if they be teachers.

(General Chapter II, session 2, Sept 4 1880, Barberis.  Transcribed Minutes, Notebook I, p. 14-15 FDBM 1857 C9-10)

 

When the boarding school of St. Michele a Ripa in Rome was being offered to the Salesians, Don Bosco writes:

 

The [present] administration will have control over finances and office personnel, real estate transactions, building, repairs, etc. The Reverend Don Bosco, on the other hand, will supply a rector, an administrator, supervi­sors, a porter, craftsmasters, and teachers for the school, in numbers suffi­cient to ensure discipline, morality, and the successful education of the Pupils. [...] This would enable the Salesian Society to put into operation those means that are indispensable to its goals. For in our houses a unique disciplinary method is in use which we call "Preventive System." The method rules out all punishments and threats. It calls instead for an ap­proach characterized by gentle manners, reason, loving kindness (i modi benevoli la ragione, 1'amorevolezza), and a very special kind of supervision.  These are t he means we use to ensure discipline and morality among the pupils.

( Letter, Bosco to Prince Gabrielli June 1879 in Ceria, Epistolario III, pp.481-482.  This is one of Don Bosco’s rare uses of the term ‘amorevolezza’.  Note that it appears but once in the MO in the Garelli scene)

 

Closing address GC III, most Chapter members being rectors:

 

With regard to the administration of punishment, urge [your confreres] in and out of season to practice the Salesian method of education (sistema preventivo).  Some Salesians slap the youngsters or [at meals] confine them to the punishment table for a whole week. Make it clear that an instructor may scold or call a boy to order, but he may not inflict corporal punish­ment on anyone. He should rather refer [difficult cases] to the rector, who is to act in accordance with the Salesian method. Experience has shown that -.youngsters are often less blameworthy than they at first appear to be.[…].  The rector should admonish those confreres who resort to corporal punishment obviously in private, never in the boys' presence. Admon­ished in a private, kindly manner they can easily be persuaded to listen to the rector and use the Salesian method.

Good results [may be expected from the practice of the Salesian method] ( 1) We shall win the boys' trust. (2) Vocations will be fostered in greater numbers. (3) The boys will leave the school as friends, not as enemies , (4) They may not exactly get better and begin to give good example, but at least they will not get worse and give really bad example.

(GC III closing session 11, Sept 7 1883, Marenco, Minutes, p. 20, FDBM 1864 B2)

 

FOSTERING VOCATIONS THROUGH CHARITY, GOOD MORALS AND OTHER MEANS.

 

Vocations have been declining at a frightening rate, throughout the Church at large, and unfortunately also among us. There was a time when, if a young man showed the least sign of a vocation on coming to us, we were able in most instances to bring him along, mould him according to our spirit, and make him a priest. This is no longer the case. There is evidence, stronger by the day,  that our schools little by little are going the way of all other schools. Our pupils today are no longer driven by that impulse to­ward good, toward religious practice, and toward imitating their religious educators, which was so much in evidence in olden times. How are we, then, to reverse this trend, so that vocations can be fostered as before? Our efforts must be all the more intense in the face of increasing dangers and of the relentless onslaught of evil.

First of all, we must begin by treating each other, and all confreres, with mutual charity and gentleness. Young people would be strongly at­tracted to our way of life if they see that charity and gentleness reign among us. Secondly, we must extend to our pupils the same love with which we treat our confreres. When this happens, the youngsters will be captivated, and once we have gained their affection we will be able to influ­ence their vocation. This has been my experience. A boy decides to leave the school. I do not interfere, but when he is about to leave I approach him in a friendly manner and say to him: "You are leaving for home, and that's fine; but you will be doing me a great favor if you tell me frankly what has prompted your decision to leave." Often the answer is: 7 would have liked to become a Salesian, but I see that the Salesians don't get along and speak ill of each other. I no longer want to be one of them." I point out that those few that are at fault do not reflect the spirit of the Congregation, that the majority of Salesians are good religious. Again the usual reply is: "That's true; I realize that there are many virtuous Salesians; but what I have seen has made such a bad impression on me that I have lost the desire. Under the circumstances, I am afraid I would not do any good." Others leave because of some defect they have noticed in their superiors. The supe­rior in question may well be a saintly man, but he may have a tendency to deal with the boys in a rough or impatient manner. All his virtues are over­: looked that defect of his becomes the deciding factor.

Let me repeat: gentleness and charity among ourselves and toward the boys are the means most conducive to good education and to fostering vo­cations, This is how boys reason: "If the Salesians so love one another, they will also love me should I be one of them." True, one should not join the Congregation in order to find love. But this is how boys reason. So they come in, they begin to do well, and gradually they become real assets for the Congregation and do much good. Under different circumstances they would never have entered, and they would in most cases have gone com­pletely astray and come to a bad end. Gentleness and charity, on the other hand, would spell salvation for them.

(General Chapter II, session 2, Sept 4 1880, Barberis.  Transcribed Minutes, Notebook I, p. 15-17 FDBM 1857 C10-12)

 

and he continues….

A good moral life is the foundation of a vocation. One can only grieve at the rampant and increasingly pervasive immorality of present-day society. In spite of our best efforts, we are often forced to dismiss youngsters from our schools for this reason. They come to us already tainted by vice. They refrain for a time, then they fall back into their bad habit. There is nothing for it but to be as watchful as possible. We ought to begin by setting a good example and by never allowing the least moral fault to show in us. Then we must use every means at our disposal to foster good morals and  the spirit of piety among our boys: the frequent, worthy reception of the sacraments [is important]. And we must keep away from our young people anything that may be harmful in this respect.

We have much to fight against in this day and age when sexual li­cense is the rule. We see boys start a chain of immoral habits when only 4 years of age; and this happens even in kindergartens. 1 would never have believed that kindergartens where boys and girls are kept together (con promiscuità di sesso) could do so much harm. Precocious eight or ten ­year old boys today have already acquired the malice of an eighteen or twenty-year old of former times. This moral decay is responsible for sap­ping the energy and undermining the good health of young people. This be­ing the case, the education of a youngster to a virile and hardy life style, capable of undertaking and persevering in strenuous tasks without damage to health, is seldom possible. In order to keep their schools open and main­tain adequate enrolment religious congregations are forced to adapt to the times, and yield in such matters as students' rest, fare, and amount of work demanded. Young people's health and stamina are not what they used to be. This is due to moral decay. What's more, where immorality has taken hold, the seed of religious vocation is stifled and is replaced by an aversion to anything sacred.

(General Chapter II, session 2, Sept 4 1880, Barberis.  Transcribed Minutes, Notebook I, p. 17-18 FDBM 1857 C12-D)

 

(Practical Means for Fostering Vocations) In Barberis' original notes the name Rua appears at the beginning of the following paragraph. It probably indicate­s that at this point Father Rua asked the question about "practical means," to which Don Bosco responded.

As to how we may promote vocations, I would suggest the following prac­tical means: (1) Always speak well of priests. (2) Remove bad companions systematically. (3) Keep bad books out of the way, as also books that may not be bad in themselves, but are apt to excite the imagination or stimulate the passions. (4) Instructors, supervisors, directors, and preachers from the pulpit should speak often on the subject of vocation. They should make the point that one's whole life depends on choosing the right vocation, ad therefore one should give it much thought, pray over it, and seek counsel. Avoid telling a lad that he should or should not become a priest. What's important is that boys think about vocation and choose the one that is right for them. So, if there is the seed of a vocation [to the priesthood or religious life] it will not be stifled, but it will be allowed to germinate. (5) Encourage the reading of our publications, such as the Life of Dominic Savio, of [Michael] Magone, etc. This is how a young person will reason: a house, a school, a congregation which can turn out such saintly youths is worthy of my love and admiration; and if 1 wanted to become a priest, that's s where I would want to be. In fact, I might try it. (6) Let us work very hard There are lots of friars (frati) and priests who are engaged in preaching in hearing confessions, and the like; but they are otherwise not in evidence, and people know it. Salesians, on the contrary, are seen teaching in the classroom, giving religious instruction, preaching from the pulpit; they are a bit everywhere, and do a bit of everything. This [tireless activity] is what attracts people to us. Someone said to me a while back: You have sent one Salesian to Rome, and he has half the city on the move. What if you had sent fifteen or sixteen Salesians?"

(General Chapter II, session 2, Sept 4 1880, Barberis.  Transcribed Minutes, Notebook I, p. 19-20 FDBM 1857 D2-3)

 

Care of vocations seems to have been very much on Don Bosco's mind in the period the Second General Chapter, for he discussed the subject in similar terms in the Alassio General Conference emphasizing also the role of the sacraments and of the confessor in the matter. He said:

Basic to the development of a vocation is a good sacramental life. We must create an environment in which such life can flourish. But it is not enough, for it is only the foundation on which one must build. The rectors should speak on vocation on various occasions during the year. There is no need ever to tell a youngster, "You ought or ought not to be a priest." The boys, however, should know that there are two ways which lead to salva­tion. and some are called to enter the one, and some the other. We must pray, and persevere in prayer, that the Lord may show us which of the ways lies open to us, the one on which he will pour out his saving graces on us. To this end, the confessor's advice must be sought. Most effective means apt to sow the seed of a vocation to the priesthood and to our Congregation, and make it grow, are: (1) the love which we show in all our dealings with the boys; (2) the mutual charity which they see at work in the community of : their educators. For if they see that their educators treat each other badly or  run each other down, they will never want to join them as Salesians.

(Alassio Conference, Session 2, Feb 7 1879.  Barberis, Minutes..Notebook II, p. 72 FDBM 1878 B1)

WORKING TIRELESSLY FOR YOUNG PEOPLE IN NEED….A SPIRITUALITY AND A MEANS OF SURVIVAL FOR THE CONGREGATION.

 

 

Let us therefore work hard. Let us in every way and everywhere try to salvage whatever is good in people, [particularly] in young people, to increase the good  that is present, defective though it be, and to supply what is lacking. ­Then we shall, even humanly speaking, have gained the support of people, both good and bad. I shall never forget what the great Pius IX, of happy memory, once said to me: "We live in a materialistic age. Saying prayers, performing acts of devotion, receiving the Sacraments- these things mean nothing to materialists. External works are also needed. We need to match their philanthropic activity with works of charity [of our own], such as taking in [needy] youngsters, visiting inmates in the prisons­; and the like."   While these works render us dear to God, they also secure for us the good will [even] of bad people. Then not only will they allow us freedom of action; they will even support our charitable activity.

I have frequent occasion to be or deal with real anticlerical people, of the first water. Most of the time they do not know who I am, but when the conversation happens to be about us and our work, invariably they will admit: "Yes, Don Bosco and the Salesians, they work! They have given a home to so many poor street boys; they are well-deserving of society. they do a lot of good. Priests of this kind---may they be with us forever for the good of the people."

Neither prayers (paternostri) nor miracles will avail to counter this evil world. Works are needed. We need to give a home to as many young people as we can,.

(General Chapter II, session 2, Sept 4 1880, Barberis.  Transcribed Minutes, Notebook I, p. 20-21 1857 D3-4)

And from the same source, same page (21)……

Marseilles Episode, an Example

What is it that so impressed the people of Marseilles and drove them to folly in their good will toward us [Salesians]? It all began with a small incident. It was a very cold evening, and it was snowing. As I was returning to our orphanage, I spot a lad standing at a street corner nearby, crying and numb with cold. I go over and try to talk to him, but I get no answer. I try again, and he finally replies, "I'm hungry." I take him with me into the house, where he is given something to eat. Then they tell him, "Now go on home to your parents." He replies, `I have no parents." "We're so sorry, but do go home and stay out of the cold." "I have no home to go to." "Then where do you spend the nights?" "In entry-ways or wherever." The hospice was full at the time, and there wasn't a single bed available. No matter, he is made comfortable for the night; the next day he is enrolled as a pupil, and he is still with us. Some people happened to witness the incident, and then learnt that the boy had been accepted. They spread the news, and soon the whole city is talking about the incident. [Rich people in] carriages come to visit from all parts [of the city]. The Salesians have the good will of all, both the good and the bad. In a word, let us work hard, and the Congregation will be blessed.

Regarding negotiations for a school to be opened in Cremona, Lombardy, Don Bosco states:

As for schools [we should accept] only those that serve the common people (pel popolo) and poor, neglected youngsters (poveri giovani abbandonati).  “These pastoral works better correspond to our purpose, do a tremendous amount of good, and attract the good will of all people, good and  bad alike.  At the same time they require less personnel and, what’s important in our days, personnel that need not be academically qualified.  We are painfully short of people with certification, diplomas or degrees.  In these homes for working boys we can then gradually set up a regular school.  This strategy will diminish the danger of enquiries by the school authorities, wanting to check on the programme of studies and on the certification of teachers.

(General Chapter II, session 8, Sept 7 1880, Barberis.  Transcribed Minutes, Notebook I, p. 62-63 FDBM 1858 B10-11)

 

Don Bosco's Letter of 1884 on Controlling Books in Salesian Schools

ASC 131.03 Lettere circolari, "Una gravissima cagione," printed with Don Bosco's authentic [?] signature, FDBM 1368 C9-11; cf. IBM XVII, pp. 197-200.

On the Feast of All Saints [November 1, 1884]

 

My dearest children in Jesus Christ,

 

A very grave concern impels me to write this letter to you at the beginning of a new school year.  You know of the love I bear to those souls whom our Blessed Lord Jesus in his goodness has entrusted to my care.  And you are aware, I am sure, of the grave responsibility which educators of young people must bear, and of the account they will have to render to the divine Judge of how they have accomplished their mission.  This responsibility must be shared jointly and indivisibly both by myself and you, my dearest children.  And my hope is that [the way we live up to it] it will be for both you and me the origin, source and cause of glory and eternal life.

 

With this in mind, I decided to call your attention to a very important mat­ter, on which may well depend the [eternal] welfare of our students. I am refer­ring to the question of books used by our youngsters-which books should be kept out of their reach; which books should be allowed for their personal, as well as for common, reading.

[Bad Books and Their Evil Influence on Young Minds]

The first impression which the virgin minds and the tender hearts of young peo­ple receive will stay with them their whole life long; nowadays books are one of the principal sources of these impressions. Reading holds the greatest attraction for the young, titillating as it does their unrestrained curiosity. This experience often determines their first choosing good or evil. The enemies of souls know the power of this weapon, and experience has taught you how cleverly they can use it for the criminal destruction of innocence. Fanciful titles, beautiful paper, clearest print, fine illustrations, modest price, attractive popular style, variety in plot, lively descriptions-all these features are used for the purpose [of corrup­tion] with consummate skill and diabolical cunning. Consequently, it is our bounded duty to counter bad books with good books. And woe to us if we go to sleep while the enemy is ever watchful [and at work] sowing the bad seed.

 [Controlling Books the Pupils Read]

In the face of such a situation, at the beginning of each school year, all that the regulations prescribe in the matter should be carefully observed without delay. Someone should carefully check the books that the youngsters bring to school with them. If necessary, someone should be appointed to inspect their trunks and parcels. In addition, the director of each house should have the youngsters submit to him a complete list of all their books. This added measure will not be useless, both because it may produce some book that may have escaped inspection, and because these lists may later serve as guidelines for proceeding against any boy who may have maliciously withheld a bad book.

The same vigilance should be exercised throughout the year. Students should be made to turn in any new book which they may acquire during a course, or which they may receive from family or friends outside [the school]. We should watch lest parcels are received that, through carelessness or malice, have been wrapped with objectionable newspapers. Someone should [periodically] search the students' desks in the study hall and the classroms, and lockers in the dormitory.

Watchfulness in this matter can never be too great. Instructors, study hall prefects and supervisors should also carefully watch what the boys read in chapel, at recreation, in the classroom, in the study hall. Unexpurgated dictionaries should be outlawed, for they are the cause of corruption for so many youngsters and provide material for evil insinuation from bad companions. A bad book in­variably becomes a noisome source of contagious infection for many a young­ster. The rector should count it a great good fortune that a bad book has been taken away from a boy.

 

[Frequent Exhortations and Spirit of Gentleness]

Unfortunately youngsters find it difficult to be obedient in this matter, and prac­tice all sorts of subterfuge to hide a bad book. The rector is up against the boy's secretiveness, curiosity, fear of punishment, human respect, uncontrolled passions, all combined. Consequently winning over the hearts of the youngsters through persuasion and gentleness is of paramount importance. Periodically, during the school year, the subject of bad books and of the harm they do should be raised from the pulpit, as well as in the Good Nights and in the classrooms. Youngsters should be made to realize that what is demanded is intended solely for the good of their souls-which are, after God, the supreme object of our love. Severity should be avoided except when a youngster is the cause of spiritual ruin to others. If a bad book is handed in late in the year, the disobedience should be overlooked, and the book accepted as a present. In such cases, it may have been the confessor who enjoined this course of action, and it would be imprudent to pursue the matter further. Furthermore, such leniency on the part of the superiors would motivate others who may have been hiding bad books to come forward.

[Additional Pointers]

When a bad book is discovered which has been forbidden by the Church, or which is immoral, it should be burnt immediately. It has happened that such books taken from the youngsters and not destroyed have turned out to be the ruin of our priests and clerics.

If these suggestions are observed, bad books (so it is hoped) either will be kept out of our schools; or, if they find their way in, they will be found and de­stroyed.

Not only should we purge out bad books; we should also be on our guard against those other books which, even though good or indifferent in themselves, are dangerous because they are unsuitable to the age, place, studies, or the vocation of the persons in question, and may awaken evil tendencies or burgeoning passions. These books also should be removed.

As for books that are wholesome and entertaining--let them also be cur­tailed; this will be as great help the students in their studies. Instructors might try to control their students' free time by appropriate doses of homework. Admittedly, nowadays young peoples' reading mania can hardly be suppressed. On the other hand, even good books in many instances can add fuel to the passions and stir the imagination.  I have, therefore, given much thought to publishing a series of entertaining books for young people, if the Lord grant me time.

 

[Books for common reading]

The foregoing observations were concerned with private reading. As regards the common reading in dining rooms, dormitories, and study halls, my first sugges­tion is that no book should be read that has not been approved by the rector, and that all novels that have not been published by our printing house should be excluded [...]

As regards the dormitory in particular, I mean to forbid absolutely any kind of distracting or [merely] entertaining book. Only such books should be read that are apt to leave good impressions on the mind of the youngsters who are about to go to sleep, books that will help them be better persons. [...]

 

[Boosting Salesian Publications]

In order to derive the greatest possible advantage from all this, and to use our own books as an effective antidote against bad books, let all of us (I beg you) have a great appreciation for the writings of our confreres. Banish all feelings of jealousy and avoid all criticism. Where you have noticed defects, try to bring about the necessary revisions by your advice, or even by your own efforts. You may notify the author himself, or send your suggestions to the superiors who edit our publications.

If youngsters hear their instructor or supervisor speaking well of a book, they will also accept it, sing its praises, and read it. [. .. ]

[Conclusion]

My dearest children, take these suggestions to heart; remember them and put them into practice. I feel that the sunset of my years is near. Also for you, time flies. Let us therefore work zealously, so that the harvest of souls we will pres­ent to God our Father may be abundant. May the Lord bless you and our young people.  Give them my regards and recommend to  their prayers this poor old man who loves them so much in Jesus Christ.  Affectionately yours in Jesus Christ, Father John Bosco.

Don Bosco's Letter on the Apostolate Of The Press ("Spreading Good Books") (March 19, 1885)

A printed copy of this letter bearing Don Bosco's authentic [?] signature is held in ASC. The text is given in Ceria, Epistolario IV, 318-321, and in Lettere circolari di Don Bosco e di Don Rua. Torino: Tipografia dell'Oratorio di San Francesco di Sales, 1896> pp. 24-29. It is not found in the Biographical Memoirs.

Turin, March 19, Feast of St. Joseph, 1885

Dearest Children in Jesus Christ,

[Introduction: Don Bosco's Longing to Be with His Sons]

The Lord is witness of how keenly I desire to see you, to be with you, to talk over our affairs with you, and to find comfort in confidential, heart-to-heart ex­changes. Regrettably, my dearest children, my failing strength, the lingering effects of past illnesses, and the urgent business requiring my presence in France at this time, prevent me, at least for the present, to follow this impulse of my love for you. And so, since I cannot pay you a visit in person, I do so by this letter. I feel certain that you will be happy to know that I am thinking of you, ­you who are my glory and my support, as well as my hope. And, in accordance with my desire to see you grow every day more in zeal and merits before God, I will not neglect from time to time to suggest to you such means as will help make your ministry ever more fruitful.

[Theological Rationale for the Apostolate of the Press]

One such means, the one I wish to commend most warmly to your zeal is the spreading of good books. I do not hesitate to describe this work as divine, be­cause God himself made use of it for the regeneration of mankind. The Books which he inspired were the means through which the true teaching was brought to the world. He wished that these Books be available in every town and village of Palestine, and that they be read every Sabbath in religious assemblies. At first these books were the exclusive possession of the Hebrew people. But after the tribes were exiled to Assyria and Chaldea, the Sacred Scriptures were translated into the Syro-Chaldean language, so that the whole of Central Asia had access to them in its own tongue. With the rise of Greek power the Jews established colo­nies all over the world, and the Holy Books were copied and given wide circula­tion. The Septuagint translation of the Scriptures found its way also into the libraries of gentile peoples. Thus, orators, poets and philosophers in those times drew on the truth of the Bible in not a few instances. Through his inspired writ­ings God was preparing the world for the coming of the Savior.

 

Therefore it is incumbent on us to imitate the work of our heavenly Father. The spreading of good books among the people is one of the means whereby the Savior's reign can be effectively established and maintained in so many souls. The ideas, the principles and the moral teaching of a Catholic book are derived from the divine books and from apostolic tradition. Catholic books are all the more necessary today, when irreligion and immorality make use of the press as a weapon to plunder the flock of Jesus Christ, and to drag down to perdition the unwary and the disobedient. We must, therefore, counter such attacks with like weapons.

[Power of the Book]

It is noteworthy, moreover, that books, even though lacking the force of the living word, carry the better advantage in certain situations. A good book can find its way into homes where the priest is not welcome. It will be kept as a souvenir or accepted as a present even by a bad person. A good book enters a home without blushing. If rebuffed, it is not discouraged. If taken up and read, it teaches the truth calmly. If set aside it does not complain, but patiently awaits the time when conscience may rekindle the desire to know the truth. It may per­haps be left to collect dust on a table or on a library shelf, and given no attention for a long time. But then comes the hour of solitude, of sadness, of sorrow, of boredom, of need for relaxation, of anxiety about the future-and this faithful friend shakes off its dust, opens its pages, and, as was the case with St. Augustine, Blessed Columbinus and St. Ignatius, it may bring about a conver­sion. A good book is gentle with those that are hampered by human respect and addresses them without arousing suspicion in anyone. It is on familiar terms with good people, and is always ready to make meaningful conversation and to travel along with them at any time anywhere. How many souls have been saved, preserved from error, encouraged in the practice of virtue through good books. The person who gives a good book as a gift acquires great merit with God, even though he may only barely succeed in awakening the thought of God thereby. In most instances, however, the good that is done is much greater. Once brought into a family, if it is not read by the person to whom it was given, the book will be read by a son or a daughter, by a friend or a neighbor. In a small town that book may touch the lives of one hundred people. Only God knows how much good a book can do in a city, in a public library, in a workers' association, in a hospital, where the friendly gift of a book is much appreciated. The fear that someone may refuse the gift of a good book should not deter us – on the contrary.  A confrere of ours in Marseilles was wont to visit the docks regularly and take along a supply of good books to give away to stevedores, repairmen and sailors.  Such gifts were invariably gladly and thankfully accepted; and sometimes those men would immediately page through the book and then peruse it with curiosity.

 

[Don Bosco's and the Salesians' Commitment to the Apos­tolate of the Press]

Let these simple preliminary reflections suffice. I would now like to draw your attention to some of the reasons why we, as Christians and especially as Salesians, should make every effort and use every possible means to spread good books.

 

1. This is one of the most important apostolates entrusted to me by Divine Providence, and you know that I worked at it untiringly, even when engaged in a thousand other tasks. The vicious hatred displayed by the enemies of good, and the persecutions unleashed against me, are clear proof both that Error regarded those books as a formidable foe, and that the work had the blessing of God.

2. In point of fact, it is only with God's special assistance the we were able to spread good books to such an extent. The number of copies of pamphlets and books made available to the people through us over a period of less than thirty years surpasses the twenty million. While some books surely went unread, some may have had upwards of one hundred readers. Thus the number of people reached by our books greatly surpasses the number of copies distributed.

3. The spreading of good books is one of the principal apostolates of our Congregation. Our Constitutions, at chapter 1, article 7, lay down that the Salesians "shall apply themselves to spreading good books among the people, employing all the means that Christian charity inspires. Finally, they shall en­deavor both by the spoken and the written word to raise a barrier against irreligion and heresy, which strive in so many ways to work their way among the uneducated and the ignorant. Toward this end should also be directed occasional sermons preached to the people, triduums and novenas, and the spreading of good books." [Salesian Constitutions (1975)]

4. Accordingly, those books should be chosen for distribution which are generally held to be good, moral and religious. Moreover, those should be given preference that are published by our printing establishments, for the following reasons: first, the profits derived therefrom can be channeled toward helping so many youngsters that are in need; and secondly, our publications tend to cover the field systematically and on a wide scale, and thus to address every segment of society.

 

[Don Bosco's Efforts in Publishing Books for the Young]

There is no need to belabor the point. But with deep satisfaction I should like to comment on the fact that over the years I have spared no effort, whether by the spoken or by the printed word, to help one category of society in particular, the young. By the Catholic Readings I tried to reach people at large and enter into their homes. But at the same time I tried to make known the spirit of our [boarding] schools and to entice young people to virtue through such writings as the biographies of Savio, Besucco and the like. Through the Companion of Youth I tried to draw young people to the Church, instill into them the spirit of piety, and win them over to the frequent reception of the sacraments. Through the Italian and Latin classics series, in expurgated editions, through the History of Italy, and through other books of a historical and literary character, I tried to be present to them in the class room, in order to guard them against so many errors and against the passions that would surely be fatal to them for this world and the next. I have also always wanted to continue to be their companion in their leisure time, and in the old days at recreation. To this end I am planning the publication of a series of entertaining books, which, it is hoped, will soon see the light of day. Finally, through the Salesian Bulletin I aimed, among other things, at keeping alive in the young people that have graduated from our schools and returned to their families a love for the spirit of St. Francis de Sales and for his teaching, in the hope that they would in turn be apostles to other young people. I am not claiming to have accomplished successfully what I set out to do. I only wish to emphasize that it is now up to you to continue the project and coordinate all efforts so as to bring it to completion in all its phases.

[Recruitment of Young People through and for this Aposto­late]

I beg and beseech you therefore-do not neglect this important sector of our mission. Begin by working with the young people that Providence has entrusted to you; and then by word and example inspire them to be, in their turn, apostles for the spreading of good books.

At the beginning of each academic year our students, especially those newly enrolled, are eager to join the student book guilds established in our schools, all the more so as the fees are quite modest. Make sure, however, that they join these guilds of their own free will and not by force. Try to persuade them to do so by reasoning with them and showing them how much good they personally can derive from these books, and how much good they can do to oth­ers by sending them out, as they are published, to their homes, to father, mother, brother, sister, or benefactor. Family members, even if not practicing Catholics, appreciate such a gesture on the part of a son, a brother, etc., and will thus be drawn into reading these books, if only out of curiosity. Let the boys, however, see to it that the sending of these books does not take on even the ap­pearance of preachment or lecture to the family. Let this action clearly appear for what it should really be, a loving gift or souvenir. Finally, when the students go home [on holidays], let them continue their good work and try to extend their outreach by giving books to friends and relatives, by showing appreciation for favor received through the gift of a book, by placing books with the pastor, re­questing him to distribute them and to recruit new members [subscribers].

Rest assured, my dear children, that these efforts will draw on you and on your youngsters the Lord's choicest blessings.

[Concluding Exhortation]

Here I rest my case. After reading this letter draw your own conclusions. See to it that our young people learn their moral and Christian principles especially from our publications, yet without depreciating those of others. But let me tell you of my disappointment on learning that in some of our houses books pub­lished by us specifically for young people were either unknown or held in no esteem. You should not love, nor teach others to love that knowledge which, in the word of the Apostle, inflat [puffs up]. Recall how St. Augustine, renowned as he was as a master of letters and as an orator, once appointed bishop, preferred common language and inelegance of style to risking not being understood by his people.

The grace of our Lord Jesus Christ be with you always. Pray for me. Most affectionately in Jesus Christ,

Father John Bosco

 

 

 

SUPERIOR CHAPTER MEETINGS RE  PROBLEMS AT THE ORATORY.

A good indication of how Don Bosco himself, at the less sharp end of his active life, confronted problems, indeed sometimes messy problems, in the work which was the apple of his eye – the Oratory, 40 years on!  The famous Letter from Rome comes out of this period also.  Having said that the following collection is more from the minutes od Superior Chapter meetings where many others besides Don Bosco have a voice, or where sometimes Don Bosco is quoted indirectly.  Just the same it is fascinating reading and may give us all some heart.

ORDER, DISCIPLINE AND MORAL CONDUCT IN THE ORATORY…AND THE PROBLEM OF THE RECTOR.

We are faced with a real problem at the Oratory. We lack a true center of command and administration. Since house personnel is insufficient ad overworked, some people have recourse to various members of the Superior Chapter whenever problems arise. But too many cooks spoil the broth. Ac­tually, there has never been true and clear unity of administration in this house. Unfortunately, the situation being so complex and involved, we stumble along "catch as catch can" (alla buona), and this simply means that we are doing a bad job of it_ Father L.everatto, who is prefect and hence the one most involved and in close touch with the real situation, has taken the matter up with various members of the Superior Chapter and with Don Bo­sco himself. [...] Don Bosco has requested a detailed written report. [...] Father Leveratto's report was read and discussed at this meeting. It appears that the principal cause of all disorders is the lack of a center of command and administration from which the various departments can take direction. In the early days, Don Bosco took cane of everything himself. This he can no longer do, nor can Father Rua, weighed down as they both are with the most demanding job of governing the Congregation. Someone else must take over. But even this is not enough. A way must be found to unify and organize all departments under the one center of command and direction. [...] Consequently, a committee composed of Fathers Rua, Lazzem, Sala and Leveratto was appointed to study the matter, formulate a proposal, and report at the next meeting, five days hence.

(Meeting of the Superior Chapter, May 8, 1879, Barberis, Transcribed Minutes, Notebook III, pp. 16-18, FDBM 1879 A1-3)

 

June 5, 1884: Bonetti Committee and Report.

(1) The rector of the house should be allowed, and should have the cour­age, to act as rector. He should exercise his authority in ways that will show the boys that he is in charge, and that all others, whether involved in teaching or supervision, are but his representatives, the long arms of his authority. (2) Consequently, he should often be seen at recreation with the boys; pay frequent visits to the classrooms and other places where his asso­ciates are at work. Such presence will help to establish his authority with the boys, will foster mutual trust, will set a good example to other Salesians. As a result the method which Don Bosco and the first Salesians followed in the old days will again flourish, and with it the family spirit. (3) Since the rector must regularly act through the prefect, the prefect of studies, the spiritual director, and the instructors, he should also regularly meet with them in conference to exchange information and views regarding the boys' conduct and discipline in the school. Such exchanges will bring about mutual understanding and foster unity of direction [...]. (4) It is the rector's job to educate the boys in virtue and in the Christian life, as well as to correct where correction is due. This will show that he is truly con­cerned about their spiritual welfare. He should therefore be the one who ad­dresses the boys in the Good Night, and he should plan his talks around topics dealing with moral conduct and Christian life. The good will be en­couraged and made to feel at home, while the bad will understand that they are not wanted, unless of course they reform and prove worthy. [...] (5) An able and experienced spiritual director is needed, a person who can instruct and guide the boys with skill and prudence; a person who can win their es­teem and trust. (6) For various reasons, there has been a failure to dismiss boys who are the cause of moral harm to others. Such youngsters should not be allowed to return next term.[ ...]

(ASC 38 Fondazioni, Relazione Bonetti, FDBM 240 D11-E2; Prelezzo, Valdocco nell’ottocento,pp. 301-303)

 

We need a rector who has total authority (direttore assoluto) and is sole judge and interpreter of what needs to be done; then most other things will I fall into place. Item: The superiors should consider appointing a rector (and a prefect) solely for the school.

Supervision is practically non-existent, and no one cares how the boys of the school behave. [...] The rector doesn't care. Item: Fifth year students spend their time, especially afternoons, in the dormitory, lying on their beds, "reviewing." The rector and the others know it, but nothing is done about it.

Last year we discussed the reason why the boys in the upper section of the school become alienated. The reason I gave then is confirmed now by Don Bosco's recent letter from Rome. They are alienated because they are corrupt, and the chief agents of corruption are bad talk and bad books., Item: A Salesian assigned to the Oratory is doomed to isolation; with so many superiors around, there is no one in charge.

Boys who do harm to others by their immoral conduct should be immediately dismissed. Instead they are often kept on because they have been recommended by some influential person, or because they enjoy someone's protection. We have only ourselves to blame for the spiritual ruin (of so many boys).

(Ibid)

 

June 30th meeting, we read:

Don Bosco wants to know: "Who is responsible for discipline in the house? To whom are teachers and supervisors to turn for support? Is it to the spiritual director? [...] I have said and I repeat that no expense should be spared in anything that is required to ensure good order. The rector’s job is not to do things himself, but to see that things are done by the proper person." He then asks that next Friday's meeting be devoted to a discussion of these matters.

(Meeting of the Superior Chapter, June 30th, 11884, Lemoyne, Minutes, pp 14b-15a FDBM 1880 D6-7)

 

The Superior Chapter met again on Friday, July 4.

Don Bosco pursues the subject of the reforms to be instituted in the house of the Oratory. He has gone over the regulations established in earlier days, and he feels that they are still valid for our times and still meet all our needs. "The rector’s job is to command. He should therefore be familiar with the regulations that pertain to his office and no less with those that pertain to others in their various jobs. There must be one sole center of command. There has been a gradual breakdown in this unity of direction. [ ... ] Let this unity be restored as of old: one man at the helm. Let the rector not get involved in any job. His job is to see to it that others do their job [...] Father Lazzero says that the reason why there is no unity is that the confreres take direction from various other superiors. Don Bosco replies that if the rector were truly involved he would see how things stand and would in no time bring everything and everybody under his control. "Let one person, the rector, be in charge. [...] The members of the Superior Chapter should no more be involved in the affairs of the house of the Ora­tory than they are in those of any other house of the Congregation. The rector of the house of the Oratory should be allowed the same freedom that other rectors enjoy in their own house. [...] The personnel assigned to the house is assigned as staff to the rector of the house, not to others. (...] Let everyone support the person in command. I ask Father Rua to hold a conference of all personnel and explain. But first we must agree among ourselves and be of one mind.

(Meeting of the Superior Chapter, July 4th, 11884, Lemoyne, Minutes, pp 17a-b FDBM 1880 D9-10)

 

Appointment of a new rector….or two?

 

Don Bosco at September 4 meeting:

‘It is unlikely that agreement can be reached on any one candidate. One will think him too lenient, another too harsh; one, too lax, another, too strict. We must accept the fact that we are human. But let's make a start toward putting things on a viable basis. It seems to me that Father Francesia's only drawback is that he is too good a person. But as to education and spirituality not many can match him. Furthermore, he has an intimate knowledge of the Oratory, having lived and worked here for many years. He is thoroughly familiar with our regulations and will not fail to act on them m the situation demands.’

 

Don Bosco at Sept. 12 meeting:

I want Father Francesia transferred to the Oratory; I want both him and Fa­ther Lazzero to take direction of this house. One rector can no longer cope with so many people. Father L.azzero has more than once petitioned me in writing to be given relief. I propose to divide the tasks of direction between them, entrusting the students' community and all that goes with it to Fa­ther Francesia, and that of the working boys to Father Lazzero, thus reliev­ing him from the care of the students. I mean to put Father Lazzero in charge of the working boys of the Oratory and of all other houses of the Congregation. With respect to the Congregation at large, he will assume the title of councillor for vocational schools; with respect to the Oratory, he will be rector of the working boys' community. A satisfactory and stable modus operandi, to govern their mutual relationship, will have to be worked out, an arrangement that will work for us now as well as for those who will follow us in future years. Keeping the whole operation of the Oratory under one person would call for an entirely new set of regulations, and I have no intention of changing the system that has served us so well in the past. Furthermore, if the two communities, each under its own rector, are to be truly autonomous, a suitable division and reassignment of personnel will have to be made, or there will be trouble.

 

Don Bosco falls sick and cannot attend meetings on 18th, 19th, 20th Sept, but the matter is still under discussion!

 

Father Francesia strongly opposes (combatte) the appointment of two rectors in the same house. In his view, the split resulting from such a meas­ure would be fatal. Father Durando calls such an arrangement a makeshift solution which will aggravate, rather than solve, the problems of the Ora­tory. Operation under two distinct rectors would also demand a total sepa­ration of the premises in order to work, including even separate entrances to the house and porter's posts. Father Rua declares his readiness to abide by Don Bosco's decision, whatever it be; but he anticipates nothing but diffi­culties and conflicts. He suspects that Don Bosco was cornered by third par­ties into such a position, since he has always upheld the principle of unity of direction and command.

(Meeting of the Superior Chapter, Sept 18, 1884, Lemoyne, Minutes, pp 34b FDBM 1881 B8)

 

And finally what does the man at the centre of the debate think?

 

Father Rua asks Father Lazzero whether he would be happy with an ap­pointment to Lanzo as rector. Father Lazzero replies that the consensus of yesterday's Chapter has precluded any remonstrance on his part; but that he cannot help feeling that this appointment is a badly disguised maneuver to oust him from his position at the Oratory. Father Rua assures him that the idea stems from the solution he has proposed. Father Cerruti emphasizes the need of a full-time councillor for vocational schools, and Father Lazzero is the person specifically requested for the post by lay brothers and working boys alike. But Father Lazzero is adamant: "I have served as rector of the Oratory for many years, and I cannot allow my good name to suffer from my being demoted. Besides, I have Don Bosco's support, and I fully intend to stay on at the Oratory as Rector of the working boys."

(Meeting of the Superior Chapter, Sept 20, 1884, Lemoyne, Minutes, pp 36b FDBM 1881 B12)

 

 

 

 

THE PROBLEM OF THE ORATORY SCHOOL

 

Don Bosco:

It's sad to see the change for the worse taking place in so many young men, after promising starts, by the time they reach their fifth year of gin­nasio. It is a fact that most fourth and fifth-year boys, instead of opting for the priestly vocation, go on to the university or take a white-collar job. True, some do choose the priestly vocation but, because of parental pres­sure, the wiles of parish priests, or the bishop's advice, they join the dioce­san seminary. And yet out of 100 young men in the fourth and fifth year, only a couple or so pay regular fees. The others either are kept free of charge or at the very least are provided with books and clothing by the house. So it is that our benefactors' money subsidizes our future lawyers, physicians, writers. Young men who attend other Salesian schools [and pay for their education] are certainly free to pursue these careers. But this cannot be tolerated in this house of ours where the young people live off public charity. My question then is, What is our obligation and what course should we take?

(Meeting of the Superior Chapter, June 4, 1884, Lemoyne, Minutes, pp 13a FDBM 1880 D1)

 

Don Bosco’s reform proposal:

"In my view, we should act to reorganize our studies programs. We should perhaps scale the academics down to the level of the Apostolic Schools in France. It won't be easy, but try we must until we succeed. Once that is done, we can address the question of how to conduct such a program and of what steps to take for the moral care of the pupils. We will no longer have such large enrolments; but that's fine. We can live with smaller numbers: 100, 50, 40, whatever, if only we succeed in extirpating the moral corrup­tion (cancrena morale):" [...] Don Bosco then calls for a committee to be formed to study the feasibility of his proposal. He cannot do it himself; his head is not up to it. But the matter must be regarded as urgent and important, as crying out for action.

(Meeting of the Superior Chapter, June 5, 1884, Lemoyne, Minutes, pp 13b FDBM 1880 D2)

 

Don Bosco inquires about the measures which might be taken with regard to the fourth and fifth year of ginnasio for the coming year, in order to en­sure a good moral climate in the house (per assicurare la moralità). He has already decided (1) that only those young men will be admitted to the two upper grades who intend to pursue the priestly vocation, and (2) that the Oratory will not guarantee access to public examinations for the diploma. Father Durando [prefect general of studies] objects that such a course of ac­tion will deter the more intelligent boys from applying, so that only those of inferior ability will be left to us. Besides, some of those whom we would want excluded will slip through anyway. Furthermore, study, and the personalized help we give the boys for their progress in studies, have proved to be the strongest incentives to good moral conduct, Don Bosco re- joins that he will brook no opposition to this plan of his, and that he ex­pects everyone to cooperate in a project which he regards as the most conducive to his own purposes. Father Durando withdraws his objec­tions.

(Meeting of the Superior Chapter, July 4, 1884, Lemoyne, Minutes, pp 17b FDBM 1880 D10)

 

Don Bosco ended the session by calling a meeting for the following Monday, July 7. At this meeting Don Bosco laid down certain guidelines relating to ad­missions and moral conduct.

(1) Only those boys must be admitted as students who intend (hanno volonrà) to follow the priestly vocation, with preference given to those who show signs of a Salesian vocation. (2) Those boys who in word, atti­tude, or action are guilty of immoral conduct (dicessero, insinuassero 0 facessero cose biasimevoli contro alla moralità) must be mercilessly dis­missed. No action should be thought too severe in such cases. (3) Boys who neglect the Sacraments (Santa Comunione) and their religious exer­cises should be assigned to a workshop; they should never be kept on as students. [...] 133

In the following meeting (July 19) Don Bosco spoke even more obsessively and at greater length on the same subject.

"When judging a boy's moral conduct, we should not be guided by his marks on the monthly conduct sheet, which are usually good. And once we have found a boy to be corrupt (malvagio), let us not be fooled into think­ing that there might be a change of heart. [...]" He believes that inevitably sooner or later our school will have to be put on the same basis as the so-­called Apostolic Schools. As far as possible only those who wish to be­come Salesians, more especially if they desire to go to the missions, should be admitted. [...] "Whether such young men can or cannot pay their fees is of no importance; let the house take care of that. [...] The Lord will provide all that is necessary and more, if we do our utmost to foster voca­tions; let us spare no expense in this work. If, however, young men who are admitted under such conditions change their mind, let them pay their full fees. Let this be the rule in all our other schools as well.

 

A year later, August 1885, Don Bosco takes up the matter again in terms of an ultimate solution – to close down 5th year.