The first document contained in this part (no. 225) is the oldest text of the rule that we have. It was written in beautiful handwriting by cleric Michael Rua between 1858 and 1859, beginning from an earlier draft by Don Bosco which has not been preserved. From this draft came all the other constitutional drafts up to the definitive document in 1874. To draw it up Don Bosco, who had no experience of consecrated life, had recourse to constitutions of other religious institutes.
The financial contributions asked for and obtained from public authorities and institutions were certainly not enough to help him confront the huge expenses of the Salesian Work. It was necessary to appeal to private charity. Logically, Don Bosco turned especially to families and individuals who had financial possibilities, meaning those belonging to the nobility, mostly large property owners, and the upper and middle class of the time who were notably ready to dispense charity. Some of these, albeit modest in their private savings, could actually find an outlet in educational and charitable works such as those of Don Bosco.
As we have just said, for the financial resources needed to supply the everincreasing costs of his work, Don Bosco appealed to institutions: the Royal family, Government authorities, public officials (local council, provincial, state …), existing charitable organisations locally, the National Bank, parishes, dioceses, the Holy See itself through his best supporters, including the Pope.
Relationships between Don Bosco and Archbishop Gastaldi went through two different stages, one of great understanding and cooperation, and another of notable difficulties and conflicts. The watershed could be considered to be Gastaldi’s transferral from the Episcopal See of Saluzzo to being Archbishop of Turin in 1871.
One of the most difficult conflicts to resolve in relationships between the Holy
See and the new Kingdom of Italy was that of the dozens of Episcopal sees left vacant
for political reasons. Both parties were aware of the seriousness of the situation, but
attempts to exit from the situation were shipwrecked by the persistent serious friction
brought about by proclaiming a Kingdom which comprised territories taken from
the Papal States (1861). Only in 1865-1867 did a process of détente coming
into place, where, having overcome mutual resistance, the Holy See succeeded in
appointing many bishops with the agreement of authorities of the Kingdom.
“The Preventive System in the Education of the Young” (1877) is a foundational work by Don Bosco, emerging from a speech at the opening of the Patronage de Saint-Pierre in Nice. Continue reading “Giovanni Bosco – “Prevention and education (1877-1878): The Preventive System in the Education of the Young” in “Salesian Sources 1. Don Bosco and his work. Collected Works””
This passage delves into two authentic presentations of Don Bosco’s educational system, documented in conversations with Urban Rattazzi in 1854 and Francis Bodrato in 1864. Despite being recorded later in 1881-1882, these discussions consistently portray the core tenets of Don Bosco’s educational philosophy. Continue reading “Giovanni Bosco – “Don Bosco’s educational method in confidential discussions with a politician (1854) and an elementary school teacher (1864)” in “Salesian Sources 1. Don Bosco and his work. Collected Works””
In the early 1870s, when the Salesian Society was going through a happy time of expansion beyond the borders of Piedmont, thanks also to the many vocations flowing in, Don Bosco, with a group of Daughters of Mary Immaculate at Mornese who were gathered around Mary Domenica Mazzarello (1837-1881), gave life to the Institute of the Daughters of Mary Help of Christians. In a very short time it was approved by the Diocesan Ordinary and aggregated to the Salesian society, then spread throughout Italy and overseas. We publish here five documents on this women’s foundation.
Don Bosco, at the advice of his spiritual director, St Joseph Cafasso from autumn 1844 to summer 1846 lived at the Barolo Refuge as chaplain of the Little Hospital of St Philomena, opened in August 1845. In the same place and in other temporary places not far from Valdocco, he carried out his early priestly ministry on behalf of boys, mostly immigrant lads who had no parish of reference. Continue reading “Giovanni Bosco – “Beginning, extension and charismatic and institutional consolidation of the work at Valdocco” in “Salesian Sources 1. Don Bosco and his work. Collected works””
Nel periodo compreso tra febbraio e aprile 1858, il primo viaggio di don Bosco a Roma fu cruciale per lo sviluppo futuro della sua Opera. Il suo obiettivo principale era compiere un pellegrinaggio nei luoghi dei martiri, ma aveva anche il desiderio di incontrare personalmente il Papa Pio IX per ricevere consigli ed incoraggiamenti riguardo al suo lavoro a Torino per la salvaguardia dei giovani. Continue reading “Giovanni Bosco – “Sezione seconda. Indirizzi di vita spirituale per i salesiani e le Figlie di Maria Ausiliatrice” in “Fonti Salesiane 1. Don Bosco e la sua opera. Raccolta ontologica””
La sesta sezione contiene un taccuino autografo intitolato “Memorie dal 1841 al 1884-5-6 pel sac. Gio. Bosco a’ suoi figliuoli Salesiani”, nel quale il santo scriveva esortazioni e ricordi per i suoi discepoli, amici, benefattori e collaboratori. Tra i documenti presenti vi sono i proponimenti formulati da don Bosco durante la sua ordinazione sacerdotale nel 1841 e durante gli esercizi spirituali dell’estate del 1842. Questi testi iniziali offrono uno sguardo ai primi passi del giovane sacerdote prima delle sue scelte definitive. Continue reading “Giovanni Bosco – “Sezione sesta. Testamento spirituale” in “Fonti Salesiane 1. Don Bosco e la sua opera. Raccolta ontologica””
Nella diocesi di Torino, dopo il declino dell’impero napoleonico, si fecero numerosi sforzi per riformare la società cristiana. Questi sforzi includevano la ripresa della catechesi parrocchiale, l’organizzazione di missioni popolari e esercizi spirituali per tutte le classi sociali, ma si concentravano principalmente sulla riforma del clero. Continue reading “Giovanni Bosco – “Sezione quinta. Lo zelo per la salvezza delle anime. I modelli di Don Bosco” in “Fonti Salesiane 1. Don Bosco e la sua opera. Raccolta ontologica””
Il testo descrive come don Bosco, fervente apostolo della devozione mariana, attribuisca alla santa Vergine un ruolo fondamentale nella salvezza individuale. Egli sottolinea che Maria è mediatrice di grazie, difensore contro il male, sostegno nella vita cristiana e nel cammino verso la santità. Continue reading “Giovanni Bosco – “Sezione quarta. La dimensione mariana della spiritualità salesiana” in “Fonti Salesiane 1. Don Bosco e la sua opera. Raccolta ontologica””
Nella terza sezione, si evidenzia l’attenzione di Don Bosco verso il popolo, i cattolici impegnati e i Cooperatori salesiani laici ed ecclesiastici. Egli sottolinea lo spirito che dovrebbe animare il buon cristiano nel mondo, evidenziando l’importanza dell’attività nella carità e della coerenza con la propria fede. Continue reading “Giovanni Bosco – “Sezione terza. Orientamenti per un cristianesimo coerente e d’azione” in “Fonti Salesiane 1. Don Bosco e la sua opera. Raccolta ontologica””
La prima sezione della Parte terza, offre una panoramica delle risorse che riflettono la pedagogia spirituale di don Bosco e la sua capacità di guidare i giovani verso una vita cristiana autentica e gioiosa. Sottolinea la necessità di utilizzare una varietà di materiali come sussidi stampati, testimonianze biografiche e interventi formativi, che sono importanti per individuare una visione chiara della vita cristiana e specifiche tematiche ricorrenti. Continue reading “Giovanni Bosco – “Sezione prima. Orientamenti di vita spirituale per i giovani” in “Fonti Salesiane 1. Don Bosco e la sua opera. Raccolta ontologica””
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