1815 Born at Castelnuovo, in the kingdom of Savoy, 16 August

1824 (or 1825) A mysterious dream reveals his life’s mission

1835 After overcoming many difficulties, John enters the seminary

1841 Ordination to the priesthood. He goes to live in the capital, Turin

1845 The “Wandering Oratory”* – gatherings of street boys in a different location each Sunday - begins

1846 The oratory finds a permanent home in the disreputable Valdocco quarter of Turin

1851 John is able to buy the “Pinardi House”, previously rented

1854 His closest helpers are called Salesians - after St Francis of Sales - for the first time

1859 The Salesians are formed into a religious congregation

1864 Don+ Bosco meets Mary Mazzarello, with whom he would found the Salesian Sisters

1868 The great Basilica of Mary, Help of Christians, the “mother-church” of the Salesian Movement, is completed

1870 The Association of Salesian Past Pupils is established

1875 The first Salesian missionaries depart for Argentina

1876 Don Bosco founds the Salesian Cooperators, the lay branch of the Salesian Family

1888 Don Bosco dies, 31 January. There are 773 Salesians and 393 Sisters

1922 The first Salesians come to Australia, in the Kimberley region of W.A.

1934 Don Bosco is canonised by Pope Pius XI on Easter Sunday. For the first time in history, the ceremony is held in the great Square of St Peter’s, because of the anticipated crowds

1991 The Salesians and the Salesian Sisters number about 17,000 each. In addition, twenty religious congregations, a secular institute and two lay organisations are officially recognised as part of the “Salesian Family”.

Just over 100 years from Don Bosco’s death the Salesian Family proudly numbers 3 Saints, 5 Blessed and 107 official candidates for canonisation, ie. Sainthood. Among these are St Dominic Savio, pupil of Don Bosco and Blessed Laura Vicuna, pupil of the Salesian Sisters.

The Salesians serve in 98 nations around the world.

* Bosco called his house an “Oratory”, ie a place of prayer

+ “Don” is the honorific used by clergy in Italy

History of the Salesians of Don Bosco

The Development of the Oratory

Don Bosco began his work with “the poor and abandoned” young people of Turin in 1841. In his memoirs he describes how crowds of boys would follow him in the streets and squares of the city, and even into the sacristy of the church attached to the institute where he was undertaking post-ordination studies. Don Bosco would gather those street kids for recreation, religious instruction, Mass and prayer. He was hampered for many years by lack of a permanent place to base his work. It was not until 1846 that he secured the „Pinardi Shed‟ and an adjoining field in the Valdocco district of Turin where he established the Oratory of St Francis de Sales.

As the oratory developed over a period of time, Don Bosco had to give more structure to its operations – this included buildings and facilities, organisation structure and regulations for community living. Don Bosco himself has left us a number of different accounts of the historical and institutional evolution of the oratory, beginning with the original gathering on Sundays and holy days, then going on to the progressive introduction of classes on Sunday, evening school during the week, weekday classes, the establishment of a home at the oratory for a resident community of students and workers, and the gradual establishment of an in-house secondary school offering the full five-year secondary curriculum, and over ten years or so, in-house workshops in shoemaking, tailoring, bookbinding, joining, printing and metalwork.

Twenty years after its establishment, the Oratory of St Francis de Sales was a very large and successful establishment with 600 boarders, a few hundred day boys, and even greater numbers on Sundays and holy days. Part of Don Bosco‟s genius was that even in the midst of increasing institutionalisation, he was able to maintain the sense of familiarity, confidence and trust with the students and empower his ever increasing number of co-workers to relate to others in a similar fashion.

The Formation of the Salesians

By 1852 Don Bosco has been charged by the Archbishop Fransoni of Turin with responsibility for three Oratories in the city – his own and two others that already existed. Don Bosco‟s work was expanding and helpers were attracted to him – including a number of seminarians. At this stage the Oratories are under the direction of Don Bosco, but relied completely on the authority of the Archbishop. This situation frustrated Don Bosco, who needed to ensure his own independence if his grand dreams and bold plans for future expansion were to be ever realised.

Over the years Don Bosco had cultivated the leadership abilities of many of his older boys. They would assist with catechism classes, recreation, night classes, games and outings. He came to rely upon them and would gather them regularly to develop their leadership skills, personal qualities and religious imagination, inviting them to “stay with Don Bosco”.

On the evening of 26 January 1854, just before the feast of St Francis de Sales, who was Don Bosco‟s patron and after whom the Oratory was named. Michael Rua, a student at the Oratory who would eventually become the first successor of Don Bosco, recalls that decisive moment when he and his companions took the next step:

“Don Bosco suggested that, with the help of the Lord and St Francis de Sales, we first test ourselves by performing good deeds for our neighbours, then bind ourselves by a promise and later, if it should prove possible and desirable, make a formal vow to God. As of that evening, those who agreed – or would later agree – were called Salesians.”

A little over 12 months later (25 March 1855) Michael Rua, just 18 years old and already studying for the priesthood, made a private vow before Don Bosco. As the years past other young students did the same thing. Don Bosco had a strong band of assistants and helpers, now he had a group who were also prepared to spiritually commit themselves to him in a deeper and more permanent manner. He was beginning to gather around him those who would be able to continue his spirit and his mission. However, this situation was only possible with the approval of the Diocesan authorities, upon whom everything still depended. In the meantime Don Bosco was quietly preparing the regulations for the religious congregation he would eventually establish.

The Influence of Rattazzi

Urban Rattazzi was a senior member of the Piedmontese government with a reputation as a reformer and a keen interest in the penal code, especially in regard to young offenders. He was also responsible for the introduction of the 1855 Law of Suppression, which “abolished as moral bodies, recognised by civil law, all those houses belonging to religious orders not engaged in preaching, education, or nursing the sick.”

Rattazzi took a keen interest in Don Bosco‟s work, and believed that the Government was obliged to protect such works, because they operated very efficiently to lessen the prison population and to produce intelligent and moral citizens. In fact, he himself set a good example in this regard. He encouraged Don Bosco in his work, made grants, recommended the admission of young people, and even entrusted a young cousin, Cesere Rattazzi, to Don Bosco.

One day in 1854 Rattazzi even came to the Oratory incognito to introduce himself to Don Bosco – the two engaged in a discussion for more than an hour. In 1857 Don Bosco was received in audience by Rattazzi, who was concerned for the work of the Oratories and their future. Rattazzi is said to have made the following remark: “if you take my advice … you should choose some layfolk and clerics whom you trust, unite them within an organised society, fill them you your spirit, and train them in your system, so that they may become not only your helpers but also the ones who will continue your work after your departure.”

This was unexpected advice, given Rattazzi‟s record. Don Bosco was surprised, but also encouraged. He realised that it was possible to found a congregation that would be regarded by the state merely as an „association of free citizens united and living together for the sake of charity.‟

The Development of the Salesian Congregation

Having received the go-ahead from Rattazzi, encouraged by Archbishop Fransoni, and supported by several friends, Don Bosco left for Rome, and in March 1858 he presented to Pope Pius IX a draft of the Constitutions of the Society of St Francis de Sales. The Pope was favourably disposed to the idea of a congregation in which each member would be a religious in the eyes of the Church and a free citizen in the eyes of the State.

On 9 December 1859, Don Bosco first spoke to his small group of „Salesians‟ about the idea of formally establishing a religious congregation, explaining how he had been encouraged by the Pope to pursue the idea. Don Bosco explained the implications and gave them a week to think about it. There was much consternation and it became evident that Don Bosco‟s decision to proceed carefully and slowly was well justified. There were complaints that Don Bosco wanted to make monks out of them.

Nevertheless, the desire to remain with Don Bosco won over the majority. The famous example was John Cagliero, who would one day lead the first Salesian missionary expedition to Argentina, be the first Salesian bishop and eventually be a cardinal. A dynamic character with strong opinions he was thrown into turmoil. Cagliero paced up and down the courtyard, a prey to mixed emotions. Finally, he made his decision and exclaimed: “Monk or not, I‟m staying with Don Bosco.” Such was his affection for Don Bosco.

The following week, on the evening of 13 December, the „conference of approval‟ took place and only two were missing. The names of the first 18 Salesians are contained in the minutes of that meeting. Don Bosco was elected Superior by unanimous vote and a council was established to the ongoing governance of the Society of St Francis de Sales.

It was a long and difficult road, however, to gain final approval from Rome. Don Bosco‟s ideas were so radical at the time that many of them were rejected in place of more traditional approaches to religious congregations. Don Bosco fought for many of his ideas. Some were eventually accepted. Others were not. There were multiple drafts of the Constitutions. The process continued for almost 15 years and final approval was eventually granted in 1874.

Expansion before 1888

The work of the Salesians expanded quickly, first in Italy and then beyond. In 1875 the first Salesian House outside Italy was opened in Nice, France. In the same year the first Salesian missionary expedition departed for South America. By the time that Don Bosco died in 1888 there were 773 Salesians, eleven missionary expeditions had been commissioned, there were almost 150 Salesian missionaries in South America, and the work of the Salesians had already expanded to Argentina (1875), Uruguay (1876), Spain (1881), Brazil (1882), Austria (1887) and England (1887).

Expansion, Consolidation

Don Bosco‟s successor, Fr Michael Rua, oversaw the consolidation of the Salesian congregation, a steady increase in numbers (more than 4,000 by the time of his death in 1910), a continued expansion of works in Europe and South America, and the beginnings of works in Africa, the Middle East and Asia.

World War 1 (1914–18) severely disrupted the growth and operation of the Salesians, especially in Europe. Almost 2,000 Salesians were conscripted and there were instances when they were on opposing sides and fighting against each other. Many schools were converted to military barracks or hospitals. The Rector Major between 1910–1921 was Fr Paul Albera. He held the congregation together by writing monthly to the conscripted Salesians, ensuring a spirit of solidarity with those affected by the war and emphasising the spiritual development of the Salesians.The vitality of the Salesians were revived after the war and many new and difficult mission territories were accepted in Central Africa, Brazil, China, Paraguay and Assam. Works were also established in new countries including Hungary, Germany and Cuba.The post-war expansion continued under the leadership of Fr Philip Rinaldi (Rector Major 1922–1931). The number of Salesians rose from 6,000 toPage 510,000 and more than 250 new works were opened in a variety of countries, including Australia (1923). Like his predecessors, Fr Rinaldi inherited the missionary spirit of Don Bosco and he actively promoted the Salesian‟s missionary work, which expanded in south and central America and spread to India, Japan and Thailand.Trying Times of War and PersecutionWorld War II was as disastrous for the Salesians as it was for the whole world. The Rector Major at the time, Fr Ricaldone, wrote: “With heavy hearts and great distress we look upon the ruin of hundreds of houses, the destruction of many works that have been achieved at the cost of immense sacrifice, the disperson, and even the death of so very many confreres who were caught up in this appalling disaster.” As the ravages of the war increased even the Oratory in Turin was damaged.On many occasions the Salesians have been affected by religious persecution. This was not an entirely new experience: in 1896 the Salesians had been driven out of Ecuador; in 1901 they suffered greatly in France due to new laws restricting members of religious congregations; and in 1910 the Salesians had been expelled from Portugal. During the Spanish Civil War (1936–39) the Salesian suffered greatly from the persecution of the Church including the death of 97 Salesians and the imprisonment of 350. More than 90 Polish Salesians died in German concentration camps during World War II. Many others were executed by Nazi soldiers or killed because of hostilities.After World War II, the Communist persecution of the Church Europe brought immense suffering to the Salesians of Central and Eastern Europe and forced most of the Salesian works to be closed. Hundreds of Salesians experienced direct persecution, often resulting in imprisonment or death. Many Lithuanian Salesians were deported to Siberia or shot. In Czechoslovakia (as it was at the time) all Salesian houses were confiscated by the government. On the night of 14 April 1950 300 Salesians and 30 novices were arrested and sent to labour camps. Similar stories about of the experiences of Salesians in Poland, Hungary, East Germany, Ukraine and Russia. Only Yugoslavia, with a more liberal communist regime, escaped the worst of the communist persecution. Here the Salesians were permitted to continue parish ministry, and priestly vocations flourished.The Salesians had experienced persecution in China before the World War II. On 25 February 1930, Bishop Louis Versiglia and Fr Callisto Caravario were martyred for their faith by a band of communist-inspired pirates. They were canonised saints by Pope John Paul II in 2000. However, from 1949 onwards the persecution became increasingly more intense, so much so that Salesian work on mainland China came to a completePage 6standstill. In 1949 there were 300 Salesian missionaries in China, about one third of them Chinese. European Salesians were expelled from the country, and Salesian works were progressively confiscated by the government. While some were able to flee from the mainland to Hong Kong and Macau, numerous Salesians were denounced, beaten, or sent to prison, where many of them died. The expulsion from mainland China paradoxically freed Salesians to concentrate with renewed energy on their works in Hong Kong and Macau, to expand their works to the Philippines (which has flourished) and to return to Timor, from where they had been expelled in 1929.The persecution of the Salesians in Vietnam was no less fierce, where the war between the North and the South caused great suffering. However the Salesians were able to continue to operate within severe restrictions and, amidst great difficulty, often clandestinely.Vatican IIDespite the trials and sufferings of war and persecution, the Salesians re-organised and expanded after World War II. In 1950 there were close to 15,000 Salesians working in more than 1,000 houses. By 1965 there were in excess of 20,000 Salesians throughout the world.The renewal of the life of the Church initiated by the Second Vatican Council had a deep impact upon the Salesian congregation. Like all religious institutes the Salesians were encouraged to return to the spirit of their founder, and to re-interpret that spirit in the light of the contemporary situation. This process of renewal led to a greater emphasis upon understanding the person and spirit of Don Bosco, a re-focusing of efforts to work with young people who are poor, disadvantaged or marginalised, a highlighting of the uniqueness of the “Preventive System”, the typically Salesian way of working with the young, and a renewal of the Salesians‟ missionary spirit.Recent DevelopmentsIn 1988, on the 100th anniversary of the death of Don Bosco, the Salesians officially launched „Project Africa‟, which aimed to increase the Salesian presence and work in Africa and to bring the spirit of Don Bosco and the uniquely Salesian method of evangelising and educating to the young people of Africa. In 1973, there were 330 Salesians in 52 works in 13 countries. By 2005, the number had risen to 1,145 Salesians in 171 houses in 42 countries.The collapse of communism in Central and Eastern Europe, symbolised by the collapse of the Berlin Wall in 1989, has enabled a renewal of Salesian activity throughout the former communist nations. In 1990, the informalPage 7works that had continued in countries in former Soviet Union was once again make official. This had led to an expansion of works in countries including Belorussia, Georgia, Russia and Ukraine. The Salesians returned to Albania in 1992 and opened new works in Bulgaria (1994) and Bosnia-Herzegovina (1995).Missionary efforts have also intensified in Asia and Oceania. Since 1980 the Salesians have opened works in Papua New Guinea (1981), Samoa (1981), Indonesia (1985), Cambodia (1994), Solomon Islands (1995), Nepal (1995), Fiji (1998), Pakistan (1999), Mongolia (2001) and Kuwait (2001).

History of the Salesian Society

The Salesian Society, founded by Saint John Bosco, takes its distinctive name from its patron, Saint Francis de Sales. The object for which it was founded may be best seen from the opening words of its Constitution: "the Christian perfection of its associates obtained by the exercise of spiritual and corporal works of charity towards the young, especially the poor, and the education of boys to the priesthood." The cradle of the institute may truthfully be said to have been the fields of Valdocco - at that time a suburb but now an integral part of the city of Turin. In the first half of the nineteenth century Italy had not recovered from the disastrous consequences of the false and atheistically philosophical teachings brought into the country at the time of the French Revolution. For this reason education, morality, and religion were then at their lowest ebb. To save the rising generation the Salesian Society was founded.

In 1844 Don Bosco began to gather together poor and neglected boys. He found places for them to play in, taught them Catechism and heard their confessions in the open air, afterwards taking them to one of the churches in the city, where he used to say Mass for them and give them holy Communion. These gatherings, called "Festive Oratories", became one of the most important and useful works of the institute in attracting boys. In 1845 the first night-school was opened at Valdocco, and became a permanent institution in the course of a year. It proved such a success that a second one was opened (1847) at Porto Nuovo, and a third at Vanchiglia (1849). In the beginning Don Bosco, for lack of personnel, was forced to make use of the older and more advanced pupils, setting them as teachers and monitors over the others, but necessity soon forced him to form a regular and permanent trained staff. Many of his boys, too, began to develop vocations for the priesthood, and became clerics, while still continuing to assist in the work of education.

Much opposition was made to the growing institute, but Mgr. Franzoni, then Archbishop of Turin, took it under his protection, and even the king, Charles Albert, who had heard of Don Bosco's work, became its patron, and it steadily grew. It was, however, found impossible, in many cases, to make a permanent impression on the character of the boys during the short time that they were under the influence of the teachers at the festive oratories and the night-schools. A very large number of the boys had not only to earn their living, but had to learn a trade beforehand to enable them to do so. Thus a new class of boys arose - the boy-artisans -

- which constituted the second division of good works in the rising institute.

In 1852 the Church of Saint Francis de Sales was completed and consecrated, and surrounding it large schools for the students and workshops for boy-artisans began to rise. During all this time the work was developing, and a band of devoted and efficient teachers slowly emerged from the chaos of evolution. About this time Don Bosco was urged to consolidate and perpetuate his work by forming a religious congregation, and in 1857 he drew up its first set of rules.

In the following year he went to Rome to seek the advice and support of his benefactor, Pius IX, and in 1859 he summoned the first Chapter of the Congregation, and began the Society of Saint Francis de Sales. In 1863 and 1864 colleges were opened at Mirabello, Monferrato, and Lanzo. This was a new step, as hitherto the scope of the Congregation had been almost entirely restricted to the poor. In 1874 the Rule and Constitutions of the Society were definitively approved by Pius IX, and the Salesian Society took its place among the Orders of the Church. The development of the Order was very rapid; the first Salesian house outside of Italy was opened at Nice in 1875.

In the same year, the first band of Salesian missionaries was sent to South America, and houses were founded in Argentina and Buenos Ayres. In 1876 the Salesian Cooperators were organised for the purpose of assisting in the good works of the Congregation. They were enriched with many indulgences by Pius IX. The Figli di Maria Ausiliatrice, or the Sons of Mary, Help of Christians, was founded to assist tardy vocations to the priesthood. In 1877 the "Salesian Bulletin", the official newsletter of the Congregation, made its first appearance, its object being to inform the Catholic world of the good works undertaken by the institute and to beg help to support them. The "Bulletin" is now printed in eight different languages.

In 1877 houses were opened in Spezia, Almagro, and Montevideo. In 1879 missionaries were sent to Patagonia, and houses were opened at Navarre, Marseilles, and Saint-Cyr (France). In 1880 the first house in Spain was opened at Utera, and in South America the mission at Viedma, capital of the Rio Negro, was established. In 1883 the first house in Brazil was opened at Nichteroy, and missions were established at Terra del Fuego and the Falkland Islands. In 1887 the first house was opened in Austria at Trent, and in the same year the Salesians established themselves at Battersea in London, England, and a large band of missionaries was sent to Ecuador.

On 31 January 1886, to the great grief of the congregation, Don Bosco died at the age of seventy-two. His successor, Don Rua, continued and developed the work of the Congregation, and many more houses were opened in France, Spain, Italy, Belgium, Portugal, and South America. In 1889 houses were established in the Holy Land and in Africa. Between 1894 and 1911 houses have been founded in Mexico, Tunis, Venezuela, Patagonia, Lisbon, Bolivia, Colombia, Paraguay, Montpelier, Cape Town, England, Chili, San Salvador, Peru, India, and China. The first mission opened in the United States was at San Francisco in 1898. There are now two in that city, and another at Oakland on the other side of the Bay. In New York there were two missions opened respectively in 1898 and 1902. A college was opened at Troy in 1903, but transferred (1908) to Hawthorne, Westchester County, in the State of New York.

Although the real object of the Salesian Society is the Christian education of the young, especially of the poorer and middle classes, it does not refuse any work of charity for which it has suitable members. In carrying out its principle work, instead of the old punitive or repressive system, it adopts the preventive one, thus promoting confidence and love among the children, instead of fear and hatred. The success of this method is seen from the number of vocations drawn from its ranks. The young aspirants are imbued with the Salesian spirit even before joining the Congregation. One year is spent in the novitiate, after which triennial vows are taken before the brother is admitted to his final profession.

The growth of the Congregation may be seen from the fact that it has grown throughout the world. The houses in Asia and Africa belong to European provinces. There has been no diminution except in France, where most of the houses were suppressed during the regime of persecution under Combes. The houses in Portugal were left untouched during the late change in government.

In 1910 the second Rectpr Major of the Congregation died, and was succeeded by Don Albera. The main work of the Institute is the education and training of boys divided into two classes - students and artisans. The second branch is the missionary one, and it finds its scope principally in South America and Asia. The third branch is engaged in the education of adults for the priesthood and the fourth is occupied in the diffusion of good Catholic literature. The Order obtains its support largely from the generosity of the Salesian Cooperators, who, as a third Order, contribute largely for this purpose, and to whom the "Salesian Bulletin" is sent regularly, to keep them informed on the progress of the work in distant lands, and to urge them to greater generosity.

The Salesian Society, founded by Saint John Bosco, takes its distinctive name from its patron, Saint Francis de Sales. The object for which it was founded may be best seen from the opening words of its Constitution: "the Christian perfection of its associates obtained by the exercise of spiritual and corporal works of charity towards the young, especially the poor, and the education of boys to the priesthood." The cradle of the institute may truthfully be said to have been the fields of Valdocco - at that time a suburb but now an integral part of the city of Turin. In the first half of the nineteenth century Italy had not recovered from the disastrous consequences of the false and atheistically philosophical teachings brought into the country at the time of the French Revolution. For this reason education, morality, and religion were then at their lowest ebb. To save the rising generation the Salesian Society was founded.

In 1844 Don Bosco began to gather together poor and neglected boys. He found places for them to play in, taught them Catechism and heard their confessions in the open air, afterwards taking them to one of the churches in the city, where he used to say Mass for them and give them holy Communion. These gatherings, called "Festive Oratories", became one of the most important and useful works of the institute in attracting boys. In 1845 the first night-school was opened at Valdocco, and became a permanent institution in the course of a year. It proved such a success that a second one was opened (1847) at Porto Nuovo, and a third at Vanchiglia (1849). In the beginning Don Bosco, for lack of personnel, was forced to make use of the older and more advanced pupils, setting them as teachers and monitors over the others, but necessity soon forced him to form a regular and permanent trained staff. Many of his boys, too, began to develop vocations for the priesthood, and became clerics, while still continuing to assist in the work of education.

Much opposition was made to the growing institute, but Mgr. Franzoni, then Archbishop of Turin, took it under his protection, and even the king, Charles Albert, who had heard of Don Bosco's work, became its patron, and it steadily grew. It was, however, found impossible, in many cases, to make a permanent impression on the character of the boys during the short time that they were under the influence of the teachers at the festive oratories and the night-schools. A very large number of the boys had not only to earn their living, but had to learn a trade beforehand to enable them to do so. Thus a new class of boys arose - the boy-artisans -- which constituted the second division of good works in the rising institute.

In 1852 the Church of Saint Francis de Sales was completed and consecrated, and surrounding it large schools for the students and workshops for boy-artisans began to rise. During all this time the work was developing, and a band of devoted and efficient teachers slowly emerged from the chaos of evolution. About this time Don Bosco was urged to consolidate and perpetuate his work by forming a religious congregation, and in 1857 he drew up its first set of rules.

In the following year he went to Rome to seek the advice and support of his benefactor, Pius IX, and in 1859 he summoned the first Chapter of the Congregation, and began the Society of Saint Francis de Sales. In 1863 and 1864 colleges were opened at Mirabello, Monferrato, and Lanzo. This was a new step, as hitherto the scope of the Congregation had been almost entirely restricted to the poor. In 1874 the Rule and Constitutions of the Society were definitively approved by Pius IX, and the Salesian Society took its place among the Orders of the Church. The development of the Order was very rapid; the first Salesian house outside of Italy was opened at Nice in 1875.

In the same year, the first band of Salesian missionaries was sent to South America, and houses were founded in Argentina and Buenos Ayres. In 1876 the Salesian Cooperators were organised for the purpose of assisting in the good works of the Congregation. They were enriched with many indulgences by Pius IX. The Figli di Maria Ausiliatrice, or the Sons of Mary, Help of Christians, was founded to assist tardy vocations to the priesthood. In 1877 the "Salesian Bulletin", the official newsletter of the Congregation, made its first appearance, its object being to inform the Catholic world of the good works undertaken by the institute and to beg help to support them. The "Bulletin" is now printed in eight different languages.

In 1877 houses were opened in Spezia, Almagro, and Montevideo. In 1879 missionaries were sent to Patagonia, and houses were opened at Navarre, Marseilles, and Saint-Cyr (France). In 1880 the first house in Spain was opened at Utera, and in South America the mission at Viedma, capital of the Rio Negro, was established. In 1883 the first house in Brazil was opened at Nichteroy, and missions were established at Terra delFuego and the Falkland Islands. In 1887 the first house was opened in Austria at Trent, and in the same year the Salesians established themselves at Battersea in London, England, and a large band of missionaries was sent to Ecuador.

On 31 January 1886, to the great grief of the congregation, Don Bosco died at the age of seventy-two. His successor, Don Rua, continued and developed the work of the Congregation, and many more houses were opened in France, Spain, Italy, Belgium, Portugal, and South America. In 1889 houses were established in the Holy Land and in Africa. Between 1894 and 1911 houses have been founded in Mexico, Tunis, Venezuela, Patagonia, Lisbon, Bolivia, Colombia, Paraguay, Montpelier, Cape Town, England, Chili, San Salvador, Peru, India, and China. The first mission opened in the United States was at San Francisco in 1898. There are now two in that city, and another at Oakland on the other side of the Bay. In New York there were two missions opened respectively in 1898 and 1902. A college was opened at Troy in 1903, but transferred (1908) to Hawthorne, Westchester County, in the State of New York.

Although the real object of the Salesian Society is the Christian education of the young, especially of the poorer and middle classes, it does not refuse any work of charity for which it has suitable members. In carrying out its principle work, instead of the old punitive or repressive system, it adopts the preventive one, thus promoting confidence and love among the children, instead of fear and hatred. The success of this method is seen from the number of vocations drawn from its ranks. The young aspirants are imbued with the Salesian spirit even before joining the Congregation. One year is spent in the novitiate, after which triennial vows are taken before the brother is admitted to his final profession.

The growth of the Congregation may be seen from the fact that it has grown throughout the world. The houses in Asia and Africa belong to European provinces. There has been no diminution except in France, where most of the houses were suppressed during the regime of persecution under Combes. The houses in Portugal were left untouched during the late change in government.

In 1910 the second Rectpr Major of the Congregation died, and was succeeded by Don Albera. The main work of the Institute is the education and training of boys divided into two classes - students and artisans. Thesecond branch is the missionary one, and it finds its scope principally in South America and Asia. The third branch is engaged in the education of adults for the priesthood and the fourth is occupied in the diffusion of good Catholic literature. The Order obtains its support largely from the generosity of the Salesian Cooperators, who, as a third Order, contribute largely for this purpose, and to whom the "Salesian Bulletin" is sent regularly, to keep them informed on the progress of the work in distant lands, and to urge them to greater generosity.

The Salesian Society, founded by Saint John Bosco, takes its distinctive name from its patron, Saint Francis de Sales. The object for which it was founded may be best seen from the opening words of its Constitution: "the Christian perfection of its associates obtained by the exercise of spiritual and corporal works of charity towards the young, especially the poor, and the education of boys to the priesthood." The cradle of the institute may truthfully be said to have been the fields of Valdocco - at that time a suburb but now an integral part of the city of Turin. In the first half of the nineteenth century Italy had not recovered from the disastrous consequences of the false and atheistically philosophical teachings brought into the country at the time of the French Revolution. For this reason education, morality, and religion were then at their lowest ebb. To save the rising generation the Salesian Society was founded.In 1844 Don Bosco began to gather together poor and neglected boys. He found places for them to play in, taught them Catechism and heard their confessions in the open air, afterwards taking them to one of the churches in the city, where he used to say Mass for them and give them holy Communion. These gatherings, called "Festive Oratories", became one of the most important and useful works of the institute in attracting boys. In 1845 the first night-school was opened at Valdocco, and became a permanent institution in the course of a year. It proved such a success that a second one was opened (1847) at Porto Nuovo, and a third at Vanchiglia (1849). In the beginning Don Bosco, for lack of personnel, was forced to make use of the older and more advanced pupils, setting them as teachers and monitors over the others, but necessity soon forced him to form a regular and permanent trained staff. Many of his boys, too, began to develop vocations for the priesthood, and became clerics, while still continuing to assist in the work of education.Much opposition was made to the growing institute, but Mgr. Franzoni, then Archbishop of Turin, took it under his protection, and even the king, Charles Albert, who had heard of Don Bosco's work, became its patron, and it steadily grew. It was, however, found impossible, in many cases, to make a permanent impression on the character of the boys during the short time that they were under the influence of the teachers at the festive oratories and the night-schools. A very large number of the boys had not only to earn their living, but had to learn a trade beforehand to enable them to do so. Thus a new class of boys arose - the boy-artisans -- which constituted the second division of good works in the rising institute.In 1852 the Church of Saint Francis de Sales was completed and consecrated, and surrounding it large schools for the students and workshops for boy-artisans began to rise. During all this time the work was developing, and a band of devoted and efficient teachers slowly emerged from the chaos of evolution. About this time Don Bosco was urged to consolidate and perpetuate his work by forming a religious congregation, and in 1857 he drew up its first set of rules.In the following year he went to Rome to seek the advice and support of his benefactor, Pius IX, and in 1859 he summoned the first Chapter of the Congregation, and began the Society of Saint Francis de Sales. In 1863 and 1864 colleges were opened at Mirabello, Monferrato, and Lanzo. This was a new step, as hitherto the scope of the Congregation had been almost entirely restricted to the poor. In 1874 the Rule and Constitutions of the Society were definitively approved by Pius IX, and the Salesian Society took its place among the Orders of the Church. The development of the Order was very rapid; the first Salesian house outside of Italy was opened at Nice in 1875.In the same year, the first band of Salesian missionaries was sent to South America, and houses were founded in Argentina and Buenos Ayres. In 1876 the Salesian Cooperators were organised for the purpose of assisting in the good works of the Congregation. They were enriched with many indulgences by Pius IX. The Figli di Maria Ausiliatrice, or the Sons of Mary, Help of Christians, was founded to assist tardy vocations to the priesthood. In 1877 the "Salesian Bulletin", the official newsletter of the Congregation, made its first appearance, its object being to inform the Catholic world of the good works undertaken by the institute and to beg help to support them. The "Bulletin" is now printed in eight different languages.In 1877 houses were opened in Spezia, Almagro, and Montevideo. In 1879 missionaries were sent to Patagonia, and houses were opened at Navarre, Marseilles, and Saint-Cyr (France). In 1880 the first house in Spain was opened at Utera, and in South America the mission at Viedma, capital of the Rio Negro, was established. In 1883 the first house in Brazil was opened at Nichteroy, and missions were established at Terra delFuego and the Falkland Islands. In 1887 the first house was opened in Austria at Trent, and in the same year the Salesians established themselves at Battersea in London, England, and a large band of missionaries was sent to Ecuador.On 31 January 1886, to the great grief of the congregation, Don Bosco died at the age of seventy-two. His successor, Don Rua, continued and developed the work of the Congregation, and many more houses were opened in France, Spain, Italy, Belgium, Portugal, and South America. In 1889 houses were established in the Holy Land and in Africa. Between 1894 and 1911 houses have been founded in Mexico, Tunis, Venezuela, Patagonia, Lisbon, Bolivia, Colombia, Paraguay, Montpelier, Cape Town, England, Chili, San Salvador, Peru, India, and China. The first mission opened in the United States was at San Francisco in 1898. There are now two in that city, and another at Oakland on the other side of the Bay. In New York there were two missions opened respectively in 1898 and 1902. A college was opened at Troy in 1903, but transferred (1908) to Hawthorne, Westchester County, in the State of New York.Although the real object of the Salesian Society is the Christian education of the young, especially of the poorer and middle classes, it does not refuse any work of charity for which it has suitable members. In carrying out its principle work, instead of the old punitive or repressive system, it adopts the preventive one, thus promoting confidence and love among the children, instead of fear and hatred. The success of this method is seen from the number of vocations drawn from its ranks. The young aspirants are imbued with the Salesian spirit even before joining the Congregation. One year is spent in the novitiate, after which triennial vows are taken before the brother is admitted to his final profession.The growth of the Congregation may be seen from the fact that it has grown throughout the world. The houses in Asia and Africa belong to European provinces. There has been no diminution except in France, where most of the houses were suppressed during the regime of persecution under Combes. The houses in Portugal were left untouched during the late change in government.In 1910 the second Rectpr Major of the Congregation died, and was succeeded by Don Albera. The main work of the Institute is the education and training of boys divided into two classes - students and artisans. Thesecond branch is the missionary one, and it finds its scope principally in South America and Asia. The third branch is engaged in the education of adults for the priesthood and the fourth is occupied in the diffusion of good Catholic literature. The Order obtains its support largely from the generosity of the Salesian Cooperators, who, as a third Order, contribute largely for this purpose, and to whom the "Salesian Bulletin" is sent regularly, to keep them informed on the progress of the work in distant lands, and to urge them to greater generosity.

IMPORTANT HISTORICAL DATES

Don Bosco's Letter from Rome.

St John Bosco 10 May 1884

Critical Edition: P. Braido - Translation: P. Laws

With Modifications by G. Williams.

Translator’s Introduction

Don Bosco was in Rome on the business of the Salesian Society and other matters. The Letter was composed by Don Bosco's secretary, Fr John Baptist Lemoyne, who used an outline or sketch dictated to him by Don Bosco himself.

After an initial and quite profound impression, the Letter was put aside: perhaps it was too close to the bone! It was revived by Fr Paul Albera, Don Bosco's second successor and past pupil, on the occasion of the inauguration of the great monument to Don Bosco erected by the Salesian Past Pupils in the square in front of the Basilica of Our Lady Help of Christians, in 1920.

In recent times, it has become recognised as almost the "Magna Carta" of Salesian Education; as such it is now included as an appendix to the Constitutions of the Salesian Society, and those of other members of the Salesian Family.

In reality, there are two letters: a shorter one addressed to the boys, and a longer one - subsuming the former - for the Salesians. Recent research has revealed that the letter was needed; all was not well at Valdocco, discipline having become a serious problem with the senior students.

The dream context of the letter is a familiar theme in the life of Don Bosco.

Translation of Original Text

Rome,

10 May 1884

My dear sons in Jesus Christ,

Whether I am at home or away I am always thinking of you. I have only one wish, to see you happy both in this world and in the next. It was this idea, this wish of mine, that made me write this letter. Being away from you, and not being able to see or hear you, upsets me more than you can imagine. For that reason I would have liked to write these few lines to you a week ago, but constant work prevented me. And so, although I shall be back very soon, I want to send you this letter in advance, since I cannot yet be with you in person. These words come from someone who loves you very dearly in Christ Jesus, someone who has the duty of speaking to you with the freedom of a father. You'll let me do that, won't you? And you will pay attention to what I am going to say to you, and put it into practice.

"I have said that you are always and exclusively in my thoughts. Well, a couple of evenings ago I had gone to my room, and while I was preparing for bed I began to say the prayers my good mother taught me, and whether I simply fell asleep or became distracted I don't know, but it seemed that two of the former pupils of the Oratory in its early days were standing there before me. One of them came up to me, greeted me warmly, and said: "Do you recognise me, Don Bosco?"

"Of course I do," I answered.

"And do you still remember me?" the man went on.

"I remember you and all the others. You're Valfre, and you were at the Oratory before 1870."

"Tell me," went on Valfre, "would you like to see the youngsters who were at the Oratory in my time?"

"Yes, let me see them," I answered. "I would like that very much."

Valfre then showed me the boys just as they had been at that time, with the same age, build and looks. I seemed to be in the old Oratory at recreation time. It was a scene full of life, full of movement, full of fun. Some were running, some were jumping, some were skipping. In one place they were playing leap-frog, in another tig, and in another a ball-game was in progress. In one corner a group of youngsters were gathered round a priest, hanging on his every word as he told them a story. In another a cleric was laying with a number of lads at "chase the donkey" and "trades". There was singing and laughing on all sides, there were priests and clerics everywhere and the boys were yelling and shouting all round them. You could see that the greatest cordiality and confidence reigned between youngsters and superiors. I was overjoyed at the sight, and Valfre said to me: "You see, closeness leads to love and love brings confidence. It is this that opens hearts and the young people express everything without fear to the teachers, to the assistants and to the superiors. They become frank both in the confessional and out of it, and they will do everything they are asked by one whom they know loves them."

At that moment the other past pupil, who had a white beard, came up to me and said: "Don Bosco, would you like to see and know the boys who are at the Oratory at the present time?" This man was Joseph Buzzetti.

"Yes," I replied, "it is a month since I last saw them." And he showed them to me.

I saw the Oratory and all of you in recreation. But no more could I hear the joyful shouts and singing, no longer was there the lively activity of the previous scene. In the faces and actions of many boys there was evident a weary boredom, a surliness, a suspicion, that pained my heart. I saw many, it is true, who ran about and played in light-hearted joy. But I saw quite a number of others on their own, leaning against the pillars, a prey to depressing thoughts. Others were on the steps or in the corridors, or up on the terraces near the garden so as to be away from the common recreation. Others were strolling about in groups, talking to each other in low tones and casting furtive and suspicious glances in every direction. Sometimes they would laugh, but with looks and smirks that would make you not only suspect but feel quite certain that St Aloysius would have blushed to find himself in their company. Even among those who were playing, there were some so listless that it was clear they were not enjoying their games.

"Do you see your boys?" asked my former pupil.

 "I can see them," I replied with a sigh.

"How different they are from what we used to be," went on the past pupil.

"Too true! What an apathetic recreation!"

"This is what gives rise to the coldness of so many in approaching the sacraments, to neglect of the prayers in church and elsewhere; to their reluctance to be in a place where Divine Providence heaps every possible blessing on their bodies, their souls and their minds. This is why so many do not follow their vocation, why they are ungrateful to their superiors, why they are secretive and grumble, with all the other regrettable consequences."

"I see, I understand," I said. "But how can we bring these youngsters to life again, so that we can get back to the liveliness, the happiness, the warmth of the old days?"

"With charity!"

"With love? But don't my boys get enough love? You know how I love them. You know how much I have suffered and put up with for them these forty years, and how much I endure and suffer even now. How many hardships, how many humiliations, how much opposition, how many persecutions to give them bread, a home, teachers, and especially to provide for the salvation of their souls. I have done everything I possibly could for them; they are the object of all my affections."

"I'm not referring to you."

"Then to whom are you referring? To those who take my place? To the rectors, the prefects, the teachers, the assistants? Don't you see that they are martyrs to study and work, and how they burn out their young lives for those Divine Providence has entrusted to them?"

"I can see all that and I am well aware of it, but it is not enough; the best thing is missing."

 "That the youngsters should not only be loved, but that they themselves should know that they are loved."

"But have they not got eyes in their heads? Have they no intelligence? Don't they see how much is done for them, and all of it out of love?"

"No, I repeat: it is not enough."

"Well, what else is needed?"

"By being loved in the things they like, through taking part in their youthful interests, they are led to see love in those things which they find less attractive, such as discipline, study and self-denial, and so learn to do these things too with love."

"I'm afraid you'll have to explain that more clearly."

"Look at the youngsters in recreation."

I looked, and then asked: "Well what is special about it?"

"You've been educating young people for so many years and you don't understand! Look harder! Where are our Salesians?"

I looked, and I saw that very few priests and clerics mixed with the boys, and fewer still were joining in their games. The superiors were no longer the heart and soul of the recreation. Most of them were walking up and down, chatting among themselves without taking any notice of what the pupils were doing. Others looked on at the recreation but paid little heed to the boys. Others supervised from afar, not noticing whether anyone was doing something wrong. Some did take notice but only rarely, and then in a threatening manner. Here and there a Salesian did try to mix with a group of boys, but I saw that the latter were bent on keeping their distance from teachers and superiors.

Then my friend continued: "In the old days at the Oratory, were you not always among the boys, especially during recreation? Do you remember those wonderful years? They were a foretaste of heaven, a period of which we have fond memories, because then love was the rule and we had no secrets from you."

"Yes, indeed! Everything was a joy for me then, and the boys used to rush to get near me and talk to me; they were anxious to hear my advice and put it into practice. But don't you see that now with these never-ending interviews, business matters, and my poor health I cannot do it any more."

"Well and good; but if you cannot do it, why don't your Salesians follow the example you gave? Why don't you insist, why don't you demand, that they treat the boys as you used to do?"

"I do. I talk till I'm blue in the face, but unfortunately not everyone nowadays feels like working as hard as we used to."

"And so by neglecting the lesser part they waste the greater, meaning all the work they put in. Let them like what pleases the youngsters and the youngsters will come to like what pleases the superiors. In this way their work will be made easy. The reason for the present change in the Oratory is that many of the boys no longer have confidence in their superiors. There was a time when all hearts were wide open to their superiors, when the boys loved them and gave them prompt obedience. But now the superiors are thought of precisely as superiors and no longer as fathers, brothers and friends; they are feared and little loved. And so if you want everyone to be of one heart and soul again for the love of Jesus you must break down this fatal barrier of mistrust, and replace it with a happy spirit of confidence. Then obedience will guide the pupil as a mother guides her baby; and the old peace and happiness will reign once again in the Oratory."

"How then are we to set about breaking down this barrier?"

"By a friendly informal relationship with the boys, especially in recreation. You cannot have love without this familiarity, and where this is not evident there can be no confidence. If you want to be loved, you must make it clear that you love. Jesus Christ made himself little with the little ones and bore our weaknesses. He is our master in the matter of the friendly approach. The teacher who is seen only in the classroom is a teacher and nothing more; but if he joins in the pupils' recreation he becomes their brother. If someone is only seen preaching from the pulpit it will be said that he is doing no more and no less than his duty, whereas if he says a good word in recreation it is heard as the word of one who loves. How many conversions have been brought about by a few words whispered in the ear of a youngster while he is playing. One who knows he is loved loves in return, and one who loves can obtain anything, especially from the young. This confidence creates an electric current between youngsters and their superiors. Hearts are opened, needs and weaknesses made known. This love enables superiors to put up with the weariness, the annoyance, the ingratitude, the troubles that youngsters cause. Jesus Christ did not crush the bruised reed nor quench the smouldering flax. He is your model. Then you will no longer see anyone working for his own glory; you will no longer see anyone punishing out of wounded self-love; you will not see anyone neglecting the work of supervision through jealousy of another's popularity; you won't hear people running others down so as to be looked up to by the boys: those who exclude all other superiors and earn for themselves nothing but contempt and hypocritical flattery; people who let their hearts be stolen by one individual and neglect all the other boys to cultivate that particular one. No one will neglect his strict duty of supervision for the sake of his own ease and comfort; no one will fail through human respect to reprimand those who need reprimanding. If we have this true love, we shall not seek anything other than the glory of God and the good of souls. When this love languishes, things no longer go well. Why do people want to replace love with cold rules? Why do the superiors move away from the observance of the rules Don Bosco has given them? Why the replacement little by little of loving and watchful prevention by a system which consists in framing laws? Such laws either have to be sustained through punishment and so create hatred and cause unhappiness or, if they are not enforced, cause the superiors to be despised and bring about serious disorders. This is sure to happen if there is no friendly relationship. So if you want the Oratory to return to the happiness of old, then bring back the old system: let the superior be all things to all, always ready to listen to any boy's complaints or doubts, always alert to keep a paternal eye on their conduct, all heart to seek the spiritual and temporal good of those Divine Providence has entrusted to him. Then hearts will no longer be closed and deadly subterfuge will no longer hold sway. The superiors should be unbending only in the case of immoral conduct. It is better to run the risk of expelling someone who is innocent than to keep someone who causes others to sin. Assistants should make it a strict duty in conscience to refer to the superiors whatever they know to be an offence against God."

Then I asked a question: "And what is the best way of achieving this friendly relationship, this kind of love and confidence?"

"The exact observance of the rules of the house."

"Nothing else?"

"At a dinner the best dish is a hearty welcome."

With that my past pupil finished speaking, and I went on looking at that recreation with great displeasure. Little by little I felt oppressed by a great weariness that became worse at every moment. Eventually it got so bad that I could resist no longer, and I shook myself and woke up. I found myself standing beside my bed. My legs were so swollen and hurt so much that I could not stand up any longer. It was very late and I went to bed, resolved to write these lin