HISTORICAL
OUTLINE
ON
THE CONGREGATION
OF
ST FRANCIS OF SALES
WITH
RELATED CLARIFICATIONS
Rome
Polyglot
Press
of
the Sacred Congregation of Propaganda
1874
With
Ecclesiastical Approval
I. The beginnings of this
Congregation
From
1841 to 1848 we were already carrying out some rules in the spirit of this
Congregation, but without any common life.
In that year, wild ideas appeared contrary to the religious
orders and against the Ecclesiastical Congregations; from there it spread more
widely against the clergy, and against all Church authority. These shouts of
fury and contempt for religion brought about as a consequence the alienation of
the young from good moral living and from piety, and hence from the call to the
ecclesiastical state. So there were no vocations to the religious life, and
hardly any to the diocesan priesthood. While religious institutes were being
scattered, priests were being slandered, some thrown into prison, others put
under house arrest, how, humanly speaking, was it ever possible to cultivate
the spirit of vocation?
At that time, God clearly made known a new kind of
fighting-force he wished to choose; no longer from among well-to-do families,
because, sending their sons as they do to the public schools, or to the great
colleges, any thought, any inclination to this state, is soon suffocated.
Those who handled the hoe or the hammer would be chosen to
take a glorious place among the ranks and prepare for the priesthood. But where
would one find the means for appropriate places, for study, for clothing, food,
ecclesiastical title, and later on, the fee for exemption from military
service? Man is a poor instrument of Divine Providence, who in God's hands, and
with his holy assistance, does what is pleasing to him. And so I began to
gather together a few peasants from the country. I added to these some
labouring lads of the Oratory of St Francis of Sales who were praiseworthy for
good conduct and aptitude for study. Then, with a view to avoiding expense and
to helping these new students remember their humble origins, whilst they went
to school, they took care of their companions, teaching night school and
catechism in the various festive oratories [I had] already opened in the city
of Turin. To these first recruits were added others, and then more again. Only
with difficulty could one imagine the work, the efforts, and the other trials
that had to be borne in face of all the civic and education authorities. None
the less, with God prospering his own work, by 1852 we had succeeded in forming
a nucleus of a number of young men, who because they carried on many works of
charity in public and in private, were well considered by all classes of
persons. In that year [1852] the Archbishop of Turin, desirous of preserving
the spirit of this new institution, gave it his approval, appointing as
Director-in-Chief Father John Bosco, conferring on him all the faculties that
were necessary or opportune for this purpose.
Living unnoticed in the midst of the world, festive
oratories were set up in the various quarters of this city; schools were
opened, charitable institutions, and every year numbers of clerics were sent to
the seminaries of various dioceses, whilst some, who had the vocation for it,
stayed to swell the numbers of the nascent Congregation. By 1858 we had a
number of priests, clerics and some laymen who, holding common life as the
norm, observed the rules of the Salesian Society.
II.
The
Thoughts of the Holy Father
concerning
this pious Society
Then [1858] Archbishop Fransoni,
ever dearly remembered, counselled me to make stable provision for the future
of the many boys gathered in the charitable institutions or attending the
Sunday oratories. Armed with a letter from him he sent me to the Supreme Authority
of the Church, to the Great Pius IX. This matchless Pontiff welcomed me with
the greatest kindness. He had me set out in detail the beginnings of this
institution, and what had moved me to begin it, what we did, and how. Then he
added, "My dear man, you have set many things in motion, but you are
human, and if God should call you whence all must go, what will happen to these
enterprises of yours?"
"Most Holy Father", I replied, "this is the
purpose of coming to you, and this is the subject of my Archbishop's letter: to
request Your Holiness to give me the basic lines of an Institute that would be
compatible with the times and places in which we live".
"The enterprise is not so difficult. It is a question
of living in the world without being recognised by the world. However, if this
work is God's will, he will give us light. Go, pray, and come back after
several days and I will tell you what I think".
A week later, I went back to the Holy Father, who on seeing
me, at once began to speak as follows: "Your plan can do much good for
poor youth. An Association, a Society, a religious Congregation appears to be
required in these unhappy times. It should be founded on this basis: A society
with simple vows, because without vows there would not exist the appropriate
links between the members and between superiors and inferiors.
"The style of dress, the Practices of Piety should not
make the members stand out from people in the world. The rules should be mild,
and easy to keep. A way should be devised to let every member be a religious
before the Church, and in civil society, a free citizen. Perhaps it would be
better to call it a 'Society' rather than a 'Congregation', because it would
attract less attention under this name. Set about adapting your rules to these
principles, and when you have finished the work. give it to Cardinal Gaudi; he
will speak to me about it in due course".
Basing myself on the criteria
suggested by the Holy Father, and having had a special blessing from him, I
promptly set about bringing the written text of the Constitutions practised for
some years now in Turin, into line with what had been suggested to me.
Cardinal Gaudi read everything with much good will; and
taking good account of his wise reflections and counsel, having once again
received the blessing and the encouragement of the Holy Father, I returned to
Turin to the family of Valdocco.
III.
The
Decree of Commendation of 1864
The Constitutions, thus modified,
were put into practice for six years, noting and modifying those things which
seemed to promote the greater glory of God.
In the year 1864, armed with the Commendations of several
bishops, I presented the Rules to the Holy Father, who received them with his
usual goodness, showing special interest in them. With the Decree of the Sacred
Congregation of Bishops and Regulars, dated July, 1864, he expressed his
satisfaction with what the members of the Salesian Congregation were doing.
After having commended and praised the Congregation in general, he deferred the
approval of the Constitutions to a more opportune time. However, in view of the
special circumstances of time and place, he constituted the writer Superior
General for life, filling the term of office of his successor at twelve years.
To the above-mentioned decree were attached twelve comments,
on which I was invited to make my observations on the way and the possibility
of inserting them in the appropriate place.
With a letter signed by Mgr Svegliati it was said in
addition that some of these, the fourth in particular which referred to
dimissorial letters, were made in view of the fact that the Salesian
Congregation had not yet received definitive approbation.
IV.
Difficulties
with regard to Ordinations
Up to this time our members were ordained
by each bishop according to the general rules laid down by the Sacred Canons,
and on request, each bishop willingly let the ordained priest return to our
houses so that he made a gift of him to that house, which would send a number
of clerics to his seminary every year. But after the Decree, it was no longer
that way. With the appointment of a Superior, and with the setting out of norms
for his successor, the Bishops perceived the constitution of a moral body.
After that, everyone asked whether he should ordain in the name of the
Congregation or of the Ordinary. Not in the name of the Congregation, which
could not issue dimissorial letters; not of the Ordinary, because, it was said,
the ordinand appeared to belong to a religious family. In these cases I made a
declaration which, when I sent it to the Ordinary of my clerics, they generally
admitted them to Holy Orders.
Then the Bishops, as if by common agreement, counselled me
to petition the Holy See to request definitive approval. Indeed, a highly-placed
and esteemed personage formally counselled me to this effect.
V.
The
Approval of March 1st, 1869
Five years - constantly between
uncertainty and difficulties - passed from the Decree of Commendation. Finally,
armed with the recommendations of twenty-four bishops, I betook myself to Rome.
Each one recommended the approval of the Congregation, and of the rules
precisely as they were set out, and in this way an indirect request was made
for the faculty of issuing dimissorial letters. I had sought to take into
account the comments made on the Constitutions and gave explanations of those
that had been inserted, of those modified, and the request was made to suspend
some which appeared to require observance only until the Congregation had been
definitively approved.
Since this Society in its constitution had a basis somewhat
different from those already existing, I was asked to give many clarifications
to Mgr Svegliati, to Cardinal Quaglia, to the Holy Father himself, and to that
good man, Cardinal Berardi. The clarifications and observations being all but
identical with each one, I am setting them out here in dialogue form for the
clearer understanding of the reader.
Q: In this Society do you seek the
good of your neighbour or that of the members?
A: The purpose of this Society is the spiritual good of the members through the
exercise of charity towards their neighbour and in particular towards poor
youth.
Q: What norms do you observe particularly in accepting members?
A: In accepting members we take their virtue especially into account, because
our Congregation is not destined to receive penitents who wish to devote
themselves to prayer, to penance, to withdrawal from the world; rather it
wishes to accept individuals of good life, well founded in virtue and in
religion, and who wish to dedicate themselves to the young especially to
youngsters who are poorer and more at risk. For this reason, up till now we
have accepted only young men we have known for a number of years, and who have
lived in our houses a life that is exemplary under every aspect.
Q: Do you have a Novitiate?
A: We have a novitiate, but the public laws, the places where we live, do not
allow us to have a house apart, which might serve us exclusively for this
purpose. The Novitiate, which we call Period of Probation, is made in a
section of the head house, which is in Turin.
Q: In what does this probation consist?
A: This probation is divided into three periods of time. The first is that of
the aspirants, and should precede the Novitiate. The second is the Novitiate as
such, which lasts not less than a year. The third trial period is that of the
triennial vows. Until now we have accepted only those who have passed four,
five, even seven years in our houses, living in an edifying way, whether with
regard to study, or to the exercise of Christian piety. With this in place, the
Aspirant is admitted to the second period, that is to the exact practice of the
rules for at least a year, sometimes for two, and even for more.
Q: What religious practices do the Novices carry out?
A: The novices exercise themselves regularly in the study and the practice of
the rules of the congregation. Every morning vocal prayer, meditation, the
Rosary, and several times a week they receive Holy Communion. During the day
they have spiritual reading, the visit to the Blessed Sacrament with reading of
an ascetical nature, the examen of conscience and spiritual communion. Every
evening of the year, at the time laid down, they come together in Church, sing
a hymn, after which the life of the saint of that day is read, and alter
singing the Litany of Our Lady, they have Benediction of the Blessed Sacrament.
In addition to these special things, the novices even take part in all the
practices of piety common to the other young people of the House, which are the
common prayers morning and evening, with suitable short talk, the sacred
functions for feast days, specifically: in the morning, two Masses, Matins and
Lauds of [the Office] of Our Lady, explanation of the Gospel. In the afternoon
they teach catechism to the children, take part in the common instruction, the
sermon; at Vespers, at benediction; and things such as that.
Q: How often do they go to Confession?
A: According to our rules we go to Confession every week to the confessors
assigned by the Superiors.
Q: What special ascetical instruction is given to those in [the period of]
probation?
A: Beyond what has been set out above, every week the master of the
probationers gives them a moral conference on virtues to practise, and the
defects to avoid, generally taking as his theme one or other article of the
Constitutions.
Q: What other things do they do?
A: In this period the novices are engaged in teaching Catechism as often as
there is need, to assist the children of the establishment, and sometimes also
to teach day or night school, to prepare the more ignorant for Confirmation,
for First Communion, teaching them how to serve Mass, and similar things.
This makes up the most important part of their trial. One who would not have an
aptitude for these kinds of occupations, would not be accepted into the
Congregation.
Q: What are the moral results?
A: Up till now the moral results have been very satisfactory indeed. Those who
succeed in these tests become good members, they get a taste for work, an
aversion for idleness and such work becoming essential to them, they make
themselves available at every moment in what can redound to the greater glory
of God. On the other hand, those who do not have an aptitude for this kind life
are left free to follow their vocation in other ways.
Vl.
Study
Q: How do you organise the studies?
A: No one is admitted into the Congregation as a cleric unless he has had good
results in his grammar school, or 'Rhetoric', courses. hen, when they are
admitted to [the course of] Philosophy, they are all gathered together in our
Turin house, and they apply themselves to this branch of knowledge for not less
than two years. Those who have to get ready for the public examinations take
the three-year High School course. I say public examinations because,
with teaching in both public and private schools being regulated by the law,
which excludes from teaching all those who do not have a legal qualification,
it is necessary for our teachers to obtain a teacher's certificate, or a
public[ally recognised] diploma.
Q: Do you have suitable teachers for the members of your Congregation?
A: Among the many who take the public examinations, we have a sufficient
number. Then, whenever the need arises, we are very well assisted by some
friends of ours already qualified as teachers who come most willingly to offer
their services whenever they are asked.
Q: And what about Theology?
A: For Theology we have regularly established courses at the Oratory of St
Francis of Sales.
Q: What areas of knowledge are especially cultivated?
A: We have regular courses in Biblical Hermaneutics, Church History, Moral,
dogmatic, and speculative theology.
Q: Who do you have as teachers?
A: As teachers we have a number of members of the Society who have taken
Doctorates cum laude in this faculty, with public examinations. Until
now we have always had one of the most renowned professors of the Archdiocesan
Seminary who came and still comes punctually throughout the year, to give
lessons, and in due season to direct the examinations. He is an extern member
of the Congregation.
Q: What authors do you use? How long is the course?
A: In general, our Master is St Thomas Acquinas; and for the particular courses
we make use of the works of St Alphonsus, according to the treatises of Mgr
Scavini for Moral Theology; those of Fr Sperrone for dogmatic and speculative
[Theology].
Our theological course lasts five years. For those who are
of [canonical] age and who have grave reasons, we also present them for
ordination in their fourth year, but they go on to do the fifth year of
Theology after ordination.
Q: How is the study of moral theology carried out?
A: For the study of moral [theology] we have a regular course within the
Congregation. But before presenting themselves to take the final Confession
exams, after the five year course they attend a further two years of
Conferences which are held at the Convitto Ecclesiastico of the [Church of] the
Consolata under the immediate direction of the Archbishop.
Q: It is said that you also occupy your clerics in other things. Is this true?
A: Our clerics - not as a general rule - but when practical training is
required, or when a special need occurs, are occupied in assisting in the study
hall, where they also are able to study; they are occupied in assisting in the
dormitories, in recreation, during walks, in Church, and other such
circumstances; but they do this only in their free time without getting in the
way of teaching or study. Then, in case of necessity, some are temporarily
engaged in the day or evening classes. But these various occupations are in
conformity with their state, and constitute the fundamental scope of our
Society. With regard to this it is worth noting that these occupations prepare
the members to work for the good of souls. They work, but their work is
regulated so that they have sufficient time to attend to their studies and to
prayer. Indeed, thirty-three years experience teaches us that these constant
occupations are a sturdy defence of morality. And I have observed those who
have most to do and who work hardest remember their former condition all the
better; they enjoy good health, they keep themselves more virtuous, and when
they become priests they gather a copious harvest in the Sacred Ministry.
Q: Would it not be better if your clerics attended lectures in the Seminary?
A: As long as it was not possible to do otherwise, our clerics attended classes
in the Seminary. But at the first possible opportunity, also at the cost of
great sacrifice, other arrangements had to be made. The text books are
different for those used in our Congregation; and they are often changed,
because every professor writes and uses his own treatise. Besides, the days and
times set down teaching in the Seminary do not coincide with the timetable of
this House. They would have to travel more than six kilometres a day, coming
and going, which would take up a lot of time. Added to this, in order to go to
the Seminary, they must pass through the most populous and crowded areas of the
city, where strange manners of dress and speech, the mountebanks, the
newspapers, books, obscene photographs and not infrequently ridicule and abuse,
would compromise, as has already happened, and more than once, the students'
moral standards and their very vocation.
Vll.
The
Dimissorial Letters
Having set out in such a detailed
way matters pertaining to the studies, the Novitiate, and to the practical
observance of the rules, each one of the above-mentioned prelates showed
himself satisfied. However, the difficulties caused by the dimissorials arose,
which is a matter inherent to Ecclesiastical Congregations. Except for the
Diocesan Congregations, all of the others which have houses in a number of
dioceses, in this part of the world enjoy the use of this faculty. The Bishops
wanted to cooperate in the consolidation of the Salesian Society, and give it
this advantage, which they judged to be both useful and convenient. But given
that the faculty of issuing dimissorials would have been included in the
approval of the Constitutions, and that for the time being it was a question
only of the approval of the Society in general, and not of the Constitutions,
then the interim decision was taken of granting - not by the authority of the
Constitutions - but to the superior of the Congregation the faculty of granting
dimissorials for a period of ten years, to all those who having entered our
colleges or hostels before their fourteenth year and who in due course would
enter the Congregation. For the older ones a special request would be made for
a fixed number each time necessity arose.
The Holy Father was happy with the proposal and left me with
these consoling words, "Let us take one step at a time. 'Slow and steady
wins the race'. When things are going well the Holy See usually adds and never
takes away." In fact the Sacred Congregation of Bishops and Regulars was
asked to concede the faculty of granting dimissorials at one time to seven, the
next time to ten, and finally to six, these to be selected from time to time by
the Superior of the Congregation as need required it. By these means the
difficulties associated with Ordinations were lessened, and from that time on
there were no difficulties of any kind in this regard. Always by the advice of
this High Personage, without waiting for the finish of the ten-year period, I
presented the same Constitutions for their definitive approval.
To this end, I presented a copy of the Constitutions with a
report and related documents to the Sacred Congregation of Bishops and Regulars
so that they could take the matter up.
I believed that nothing more would be added to the
observations already made, but now I see others, to the number of twenty-eight.
I am not making the slightest difficulty, on the contrary, I
thank the kind Consultor who has deigned to make them. The greater part have
been inserted in the Constitutions. I have added to the rules the chapter on
study, the other on the novitiate, as has been laid down, used in the
directory, but as yet not included in the Constitutions. I only ask that there
not be substantial change in the parts concerning the retention of civil
rights, of the right to ownership even after vows, and to leave the time of probation,
and of studies, as they are presently.
In the matter of the dimissorials I request that I be
granted the faculty absolutely, not ad quemcumque Episcopum but only in
conformity with the decree of Clement VIII in virtue of which every religious may
have the dimissorials from his superiors for his orders, but addressed to the
bishop of the diocese in which the religious house exists.
The Oblates of Mary approved in 1826 enjoy this privilege,
as does the
[Don Bosco then cites the relevant
decrees in the original Latin ]
The children cared for by the Salesians are more than seven thousand.
The members then of this Congregation number about three hundred and thirty.
Many of them exercise the ministry of confession and preaching, with triduums,
novenas, retreats, in educational institutions, in hospitals, in the prisons,
and in country areas according to the needs of the dioceses which ask to have
them.
At the moment we are negotiating with the Sacred
Congregation of Propaganda Fide to open houses and Christian schools for the
children of the island of Hong Kong in China, and the matter will be brought to
a definite conclusion when the clemency of the Supreme Pontiff will have
conceded the much-awaited favour of the definitive approval of this pious
Salesian Society.
Rev. John Bosco