Memoirs of the Oratory of Saint Francis de Sales

381 Pages·2006·20.11 MB·English

by  Fr. John Roche

Memoirs of the
Oratory of
Saint Francis de Sales
1815 to 1855

THE AUTOBIOGRAPHY OF SAINT JOHN BOSCO

Translated by Daniel Lyons, SDB
With notes and commentary by
Eugene Ceria, SDB
Lawrence Castelvecchi, SDB
and Michael Mendl, SDB

DON BOSCO PUBLICATIONS
NEW ROCHELLE, NEW YORK
1989
Dedication

The 1989 Publishing Team dedicated their translated edition of the Memoirs of the Oratory to
Pope John Paul II in the following words.

With affection and esteem
the Salesians dedicate
this English edition
of the
Memoirs of the Oratory
to Pope John Paul II

This text has been scanned and prepared for layout for research at the Universita
Pontificia Salesiana in Rome. April 1, 2006, the text is finally completed and the layout
corrected. This is the eve of the first anniversary of the passing of the great and holy Pontiff,
Pope John Paul II. This effort to enhance the study of the students at the University is
dedicated in like fashion to the successor of John Paul II, His holiness Benedict XVI. In the
light of his first encyclical, Deus Caritas Est, may all find inspiration from the charity with
which St. John Bosco gave his entire life to the young. In this simple formula of loving
presence, he became the very Presence of God.
A Note on References
A selected bibliography is offered at the end of the book. Sources frequently cited are
referred to by author, sometimes with an abbreviation of the work:

BM Lemoyne et al., The Biographical Memoirs of Saint John Bosco

BN T. Bosco, Don Bosco: Una biografia nuova

EcSo Stella, Don Bosco nella storia economics e sociale

LesMem Desramaut, Les Memorie I de G.B.Lemoyne

LW Stella, Don Bosco: Life and Work

MB Lemoyne et al., Memorie biografiche di S. Giovanni Bosco

Mem G. Bosco, Memorie, ed T.Bosco

MO G. Bosco, Memorie dell'Oratorio, ed Ceria

NCE New Catholic Encbclopedia (New York: McGraw-Hill, 1967), 15 vols.

ReCa Stella, Don Bosco nella storia dells religiosity cattolica, vol. 2

SouAut J. Bosco, Souvenirs autobiographiques, Desramaut commentary

SP T. Bosco, Don Bosco: Storia di un prete

SpLife Desramaut, Don Bosco and the Spiritual Life

See the bibliography for complete bibliographic information.
iv Memoirs of the Oratory
Contents

Titles: 2006 1989

FOREWARD by the Very Reverend Egidio Vigano ix xi
INTRODUCTION TO THE ENGLISH EDITION
1. Origins of the Text xv xxi
2. Contents of the Memoirs xvii xxvi
3. Publication History xviii xxviii
4. The Text and the Commentary xx xxx
5. Importance of the Text xx xxxii
6. Historical Background to the Memoirs xxii xxxv

MAPS xxxv lvii

Memoirs of the Oratory of
Saint Francis de Sales
From 1815 to 1855

Preface xliii 3
Comment on Pope Pius IX xliv 6
1. My Early Life 1 7
Comment on Don Bosco’s Birthplace 5 15
2. A Dream 9 18
Comment on Don Bosco’s Dreams 11 22

Part I: The First Decade, 1825 to 1835

3. The Young Acrobat 17 27
4. A Providential Meeting 21 32
5. Hopes Dashed 27 41
Comment on John’s stay at the Moglia Farm 29 44
6. School at Castelnuovo 31 47
Comment on Saint Joseph Cafasso 36 56
Comment on John’s Dream in 1830 38 57,58
7. School at Chieri 39 60
8. The Society for a Good Time 43 67
9. Life at School 46 71
10. Louis Comollo 49 76
11. Various Events 54 84
12. A Jewish Friend 58 90
Comment on Catholicism and Judaism 62 96
13. Black Magic 63 98
14. Champion Acrobat 66 103
vi Memoirs of the Oratory
15. Hunger for Books 69 107
16. Vocational Decision 71 110

Part II: The Second Decade, 1835 to 1845

17. Taking the Cassock 79 121
18. Mother’s Farewell 82 126
19. Seminary Life 85 131
Comment on the Turnin Seminaries 88 137
20. Summer Activities 91 140
21. Days in the Country 94 144
22. Louis Comollo’ Death 98 151
23. Fr. John Borel 101 156
24. Studies 103 159
25. Priestly Ordination 107 165
Comment on Don Bosco’s Ordination
Resolutions 111 171
26. First Priestly Ministry 113 165
27. Learning to Be a Priest 116 180
28. Bartholomew Garelli 120 187
Comment on Turin in the 1840s 124 193
29. The First Days of the Oratory 127 196
Comment on the Oratory Boys of the 1840s 129 200
30. Move to Valdocco 131 202
31. Another Dream 136 209
32. The Oratory at the Refuge 141 215
33. The Oratory out of the Refuge 144 220
34. One Day at Saint Peter in Chains 149 228
35. More Problems 152 232
36. The Oratory Outdoors 157 239
37. Vicar Cavour’s Opposition 160 244
38. An Ultimatum from the Marchioness 163 249
39. Palm Sunday, 1846 166 255

Part III: The Third Decade, 1846-1856

40. A Typical Sunday 173 265
Comment on the Blessing of the Pinardi Chapel 179 274
41. The King Saves the Oratory 181 276
42. Beginning the Night School 185 281
43. A Serious Illness 191 290
44. Mama Margaret Moves to Valdocco 195 296
45. The Company of Saint Aloysius 199 303
Comment on Camillo Cavour 203 310
46. The First Boarder 205 313
47. Another Oratory 209 319
Contents vii

48. The Revolutionary Year 212 323
Comment on the Fall Outings 218 332
49. Religious Celebrations 223 339
50. Thirty Three Lire for Pius IX 227 346
51. No Politics 234 355
52. Another Threat to the Oratories 238 361
53. Almost Alone Again 241 365
54. Buying the Pinardi House 245 370
55. A Chapel and a Lottery 249 376
56. Woe to Turin! 256 386
57. The New Building Collapses 260 392
58. Continued Growth 264 397
59. The Catholic Readings 266 401
60. Disputations with the Waldensians 271 408
61. An Attempt on My Life 273 412
62. Further Assaults 276 416
63. Grigio 279 420
POSTSCRIPT 285 429
APPENDICES
I. Important Dates in the Life of St. John Bosco
And Salesian History 291 437
II. Government in Don Bosco’s Lifetime 297 446
III. Table of Chapter Equivalents 299 449
BIBLIOGRAPHY 303 453
INDEXES 312 461
PAGINATION TABLE
(comparison between 2006 & 1989 texts and pagination) 313-317
INDEXES TO THE ORIGINAL 1989 ENGLISH TEXT 319 461

Foreward ix

FOREWORD
(p.xi)

The Importance of the Memoirs for the Salsian Family
by the Very Reverend Egidio Vigano Rector Major o f the Salesian Society
I
t gives me great pleasure to write this foreword for the first English edition of the
Memoirs of the Oratory of Don Bosco. This jewel of Salesian literature will be a great help
toward a better knowledge of Don Bosco's personality in the first forty years of his life (1815-
1855); it will make for a better understanding of the early, inspirational apostolate at Valdocco,
its evolution, and its steady growth despite difficulties on all sides.
The Memoirs of the Oratory is simply written, engagingly intimate, warmhearted; and
there is a touch of humor in it too. I hope the few thoughts in this foreword will help readers to
benefit much from the profound spirituality that finds its natural seedbed in these writings of our
founder. But apart from any reflections thiss foreword may engender, the thing that will really
and truly help Salesians understand the heart of Don Bosco will be the great love we have for
him and our firm resolve to know him better, so that at this point in mankind's history we may be
able faithfully to continue his mission and spirit.
The renewal of our Salesian holiness, of which I have spoken often, must begin with
these memoirs. They have a very special place, a particular significance among Don Bosco's
writings. When his memoirs are read in terms of Don Bosco's sanctity-which is essential to
understand them fully-they reveal a substance that is quite surprising.
(p.xii)The word "holiness" is hardly found in the text, but Don Bosco's holiness is evident
throughout the Memoirs. He reveals, for example, a keen awareness that God was using his
humble person to establish a great project for the salvation of innumerable young persons,
especially the friendless ones.
Pondering what use his Memoirs \vould be, Don Bosco concluded that it "will be a record
to help people overcome problems that may come in the future by learning from the past. It will
1
serve to make known how God himself has always been our guide."
These considerations are basic; they prompt me to focus on three contemporary concerns
and what Salesians can learn about them in this classic document so abounding in inspiration and
foresight, so personally relevant. These concerns are the relationships of tradition and novelty,
pastoral charity and ascetical discipline, and spirituality and action.

1. Fidelity to Don Bosco in an Age of Novelty
We must face the fact that our generation is totally enthralled by the latest trends. But
these novelties do not constitute the whole of reality. In the future there is God, of course; but
Gad does not belong solely to the future-"Christ yesterday and today and forever" (Hebrews
13:8).
The Salesian of our times is still a contemporary of Don Bosco, for yesterday was the
beginning of tomorrow! To act as though the Salesian charism were merely the result of the signs
of the times would be sheer philosophical immanence without faith. It would be tantamount to
substituting for the founder an impersonal, ambiguous, and relative gnosis, disguised with a
facelift dictated by fashion.
x Memoirs of the Oratory
The true Salesian must anticipate the new times. If he shuts himself off from them, lie
becomes a mere curiosity in a museum; if he allows himself to be engulfed by them he destroys
himself. If, however, in their midst he emerges as a bearer of a permanent charism of the Holy
Spirit, then he is indeed true to his vocation.
The Salesian of Don Bosco moves into the new times from a platform of traditions; for
him there is no future (p.xiii)without fidelity to the past. The Salesian will lose his identity if he
does not guard the traditions of his vocation, does not explore their depths, does not develop
them. And this demands a "return to the sources" if there is to be any true renewal. The Second
Vatican Council tells us that "renewal of the religious life involves ... a continuous return to the
sources of all Christian life and to the original inspiration behind a given community and an
2
adjustment of the community to the changed conditions of the times."
For many people the concept of tradition is distasteful. They feel that anyone invoking
tradition is applying the brake rather than pressing the accelerator. Nevertheless, remaining
faithful to tradition is the only way we can deal with the signs of the times and preserve our
identity. An identity card carries a photograph and specific data, after all, not vague directional
promises.
Christianity also makes its promises, but it founds its future on fidelity to its traditions.
Once again, Vatican II reminds us: "In his gracious goodness God has seen to it that what he had
revealed for the salvation of all nations would abide perpetually in its full integrity and he
handed on to all generations.''"3 And again: "Therefore the apostles, handing on what they
themselves had received, warn the faithful to hold fast to the traditions which they have learned
either by word of mouth or by letter, and to fight in defense of the faith handed on once and for
4
all."
Assuredly tradition is not static and entombed: it makes progress within the Church with
the help of the Holy Spirit. The signs of the times do not merely "occasion" superficial external
modifications; the v actually present a new dimension that must be understood as genuine prog-
'
ress. For this reason it is a mistake to hold that everything was crystal clear in the beginning, and
that in practice there is nothing important to be changed. The greater thoughtfulness and human
sensitivity that mark the new age do not constitute merely an external way of life. Indeed they
bring with them genuine values hitherto unknown, We are not lacking in loyalty when we say
that these values do not begin with Don Bosco or the Gospel, but arise from the contemporary
human situation.
(p.xiv)It is only by grasping the realities of the signs of the times that we can speak of
"living traditions" that contain their permanent Gospel values as a salvation message for
mankind in the various stages of its development. Truly, tradition must be living. And this brings
us to the nub of the matter: to accept new values and still conserve an authentic tradition, we
simply must return to the Gospel through the insights and spirit of Don Bosco. Our striving for
relevance, our new attitudes and methods, our decentralization, our debunking of certain moral
observances that are no longer valid-all these efforts are of no earthly use to us if we forget the
Gospel and the way Don Bosco did things.
For the Salesian of this new world, the signs of the times are particularly important. It is
of vital concern, however, for him to turn back to the Gospel through Don Bosco, if he is to
preserve his identity and grow in the future. Hence the importance of knowing and deepening our
understanding of our origins, of studying the Salesian spirit, of pondering the depths of our
Salesian Preventive System. Unless we return to our founder and study him profoundly, we