One spring day in 1860 Don Bosco was startled by a newsvendor’s cry. “Read all about it! Don Bosco in jail!” He was both amused and bemused.
One spring day in 1860 Don Bosco was startled by a newsvendor’s cry. “Read all about it! Don Bosco in jail!” He was both amused and bemused.
During the years following the late nineteenth and early twentieth century the Italian immigrant made his way, educated his children, and contributed his many talents to the great melting pot, not only in New York City, but in the whole of the United States.
Fr. Arthur J. Lenti tells the story of Don Bosco’ s efforts to mediate between the Holy See and the Italian government during the tense years of Italian unification. Of special importance was the appointment of bishops. After offering background on the historical events leading to the estrangement between the Church and state in Italy, the author goes to the sources in an effort to answer the question why someone so politically unimportant as Don Bosco, should become involved in a capacity of “negotiator.”
When New Year’s Day dawned in Turin in 1854, the subscribers to Don Bosco’s Catholic Readings (Letture Cattoliche) were in for a pleasant andunexpected surprise.
This paper will survey that period in Don Bosco’s life that saw him ordained a priest. It will not be a study of Don Bosco the priest.
In carrying out his humble apostolate on behalf of poor and abandoned boys, Saint John Bosco (1815-1888) came into frequent contact with the wealthy and the powerful of Piedmontese society.
This article is written by our own Arthur J. Lenti, of the Institute of Salesian Spirituality in Berkeley. The article studies “Don Bosco’ s Beatification and Canonization Story: Highlights and Sidelights,” and incorporates material that Fr. Lenti has developed for classes and retreats over the course of the last year.
On June 30, 1879, after numerous attempts to stave off the inevitable, Don Bosco was finally compelled to shut down his oratory school in Valdocco.
In the fall of 1870, for reasons that have never been documented, Don Bosco did not answer Archbishop Joseph Alemany’s invitation to travel the El Camino Real in the land of El Dorado.
Part I will present a biographical sketch of the man; Part II will deal with the sources and the editorial history of the Biographical Memoirs; and Part III will inquire into the historical criteria and into the method with which the author worked, for an evaluation (by way of conclusion) of the historical character of the Biographical Memoirs.
Therefore, all early biography on Don Bosco, including Fr. Lemoyne’s and his successors’, should be approached with the right understanding of its popular medieval religious roots. On no account ought it to be dismissed as novelized history, which it is not.
In this article M. Ribotta explains Don Bosco’s commitment to promoting education in Turin.
While preparing pilgrimages and spiritual exercises in Annecy and the neighborhood, I discovered reliable sources among the German and Dutch Oblates of St Francis de Sales. As a consequence of keeping contact with various participants, they invited the undersigned to take part in the annual meetings of their Arbeitsgemeinschaft (“study group”) in Eichstätt, Germany.
This study of Don Bosco in a perspective of organizational virtues is intended to be in a circular hermeneutic relation with the present period of transformation in which the Salesians of Don Bosco find themselves.
In this article, I will attempt to trace how Don Bosco’s original experience was translated in such a way that his work could be established in Malta – an island country in the Mediterranean with a distinct tradition and culture from that in which the Salesian story first began and developed in Turin, Italy. I will place special emphasis on the Salesian Oratory, Sliema.
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