Nel 1858 le Letture Cattoliche pubblicarono come numero di aprile (anno VI, fase. II) Il Mese di Maggio consacrato a Maria SS. Immacolata ad uso del popolo per cura del sacerdote Bosco Giovanni, Torino, Tip. Paravia e Comp. Continue reading “Pietro Stella – “I tempi e gli scritti che prepararono il Mese di maggio di Don Bosco” in “Salesianum””
Over the last number of years “Salesian Spirituality,” first articulated by Francis de Sales and Jane Frances de Chantal, has attracted renewed interest in English-speaking countries. Theirs has been called a “spirituality of the heart,” and their prayer style has been dubbed intuitive, simple, spacious but unified and holistic.
Il testo celebra la vita e l’opera di San Giovanni Bosco, evidenziando il suo straordinario impatto e la sua continua presenza nel mondo salesiano anche dopo la sua morte. Vengono citati numerosi riconoscimenti da parte dei Papi, che hanno sottolineato il carattere miracoloso della sua vita e dell’opera dei Salesiani. Continue reading “Giovanni Battista Lemoyne – Vita di San Giovanni Bosco. Volume secondo”
Il testo celebra la vita e l’opera di San Giovanni Bosco, evidenziando il suo straordinario impatto e la sua continua presenza nel mondo salesiano anche dopo la sua morte. Vengono citati numerosi riconoscimenti da parte dei Papi, che hanno sottolineato il carattere miracoloso della sua vita e dell’opera dei Salesiani. Continue reading “Giovanni Battista Lemoyne – Vita di San Giovanni Bosco. Volume primo”
In an article which appeared in an earlier issue of this Journal, I described some of Don Bosco’s concerns, as he expressed them in meetings of his council and in sessions of General Chapters held during the last decade of his life.
This study does not go into the long process that led to Don Bosco’s beatification, which took place on June 2, 1929. The topic concerns one small aspect: the sworn testimony of eyewitnesses concerning his life of “faith.”
The road traveled by John Bosco, as child and teenager, in his quest for an education, proved to be a bumpy one, marked by frequent twists and turns and occasionally stalled by unforeseen roadblocks. But despite occasional disheartening setbacks, John’s high hopes in his pursuit of an education would prevail over disconcerting frustrations.
My article on Don Bosco’s last years, which saw the light of day in this Journal, was based on chronicles and memoirs held in the Central Salesian Archive. Besides these chronicles and memoirs, there are other important documents to be found in the archive relating to Don Bosco’s last years.
In our essay we shall examine the meaning and application of “punishment” and “discipline” as found in Don Bosco’s educational writings. It was a subject to which he returned time and time again-and for good reason.
The present study aims, not at any new interpretation, but simply at describing some aspects of the actual circumstances of the origins on the basis of fresh documentation now available. In particular, restricting the field of inquiry, I will focus on the young people who were protagonists in Don Bosco’s work at its origin.
But if Marseilles was so close, why did “Paolino” Albera not come to Turin during those final days of January 1888? Why was he not at Don Bosco’s bedside? How did the death of his spiritual father and mentor impact on him?
The present essay has a rather modest aim. Steering clear of the complexities of a biographical reconstruction, it will simply describe Don Rosco’s last years, including his last illness and death, with focus on the person, and with emphasis on words and attitudes.
In retrospect, one can appreciate why Don Bosco had become so distraught by the message that was played out in his dream (reverie?) during his Roman sojourn of 1884. His old friends, Joseph Buzzelli and Ferdinando Valfre, had demonstrated all too realistically what he could expect when the educational principles of his Sistema Preventivo and the “love environment” he strove so hard to cultivate for 40 years at the Oratory had been allowed to dissipate.
In the first part of his study on the “Bosco-Gastaldi conflict”, Arthur Lenti drew attention to another figure similarly involved in a painful controversy with the Archbishop of Turin, namely Sr. Marie-Louise-Angelique Clarac, foundress of the Sisters of Charity of St. Mary, also known as the Sisters of Charity of Good Counsel.
Thus the approval of the Salesian Constitutions in April 1874 was followed by a second and more bitterly fought phase of the conflict.
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