THE DAUGHTERS OF MARY HELP OF CHRISTIANS UNTIL THE DEATH OF DON BOSCO

Knowledge o f Saint Mary Mazzarello will help us understand the congregation she helped to give to the Church.

It must be remembered that she was just a simple girl from the back country w ithout education, who formed an association that was to serve God by helping the girls o f the small village in Monferatto.

That was all. Then Don Bosco came along and with his help the associa­

tion expanded. The small group became better organized, the number of members increased, schools were built, and missionaries were sent to South America. Thus the original Daughters of Mary Immaculate grew into the Daughters of Mary Help of Christians, a congregation of great im portance with steadily increasing membership and prestige.

Foundation Stages In 1857 when the Bishop o f Acqui officially recognized the Union o f the Daughters o f Mary Immaculate at Mornese, the association num ­ bered only a few girls who had no inclination for marriage or the monastic life.1 All they wanted was to be fervent and active Christians dedicated to the service of the young in their parish. They lived with

their families but met often under the direction o f Father Pestarino and the so-called “superior,” Angela Maccagno. Although n o t bound by vows, they nevertheless practiced the evangelical counsels (poverty and chastity as well as obedience to the spiritual director and “su­

perior”), outwardly however there was no difference between them and the others.

As of 1860, some members of the association wanted to start some­

thing new while still maintaining contact with the others. Mary Maz- zarello, who had recovered from a serious illness, was no longer strong enough for work in the fields and vineyards. The sewing workshop she started together with her friend Petronilla developed into a small boarding facility with an oratory or club. In time, other Daughters of Mary Immaculate joined them while the rest o f the group, including Angela Maccagno, continued to stay with their families.

In the meantime Father Pestarino had m et Don Bosco on a train journey and told him about this group o f young women. Don Bosco had listened with interest and invited him to visit the Oratory in Turin.

When Father Pestarino went there in November 1862, he was so carried away by what he saw that he wanted to join the Salesians.2 In a spirit of fellowship a liaison was then established between Turin and Mornese, and Father Pestarino often returned to Valdocco. As for Don Bosco, he followed the activities of Mary and her companions from a distance with great interest. One day he sent them a note which was indicative of his attitude: “Pray, by all means, but help the young as much as you can.” 3

Don Bosco’s Ideas It is impossible to determine when and how the idea o f making use of the experiment at Mornese occurred to Don Bosco, but we do know that for some time he had been thinking of doing something for girls.4 Yet he hesitated. Was he really called to get involved in a project for which he did not have much inclination?

Finally, the insistent requests from certain bishops and other author­

ities prom pted him to act. “The Salesians have been so successful with boys, can Don Bosco be content and neglect the girls?” This, in short,

164 D O N BOSCO was the question.

Moreover, as often happened when he had im portant decisions to make, he had certain dreams which made him wonder.5 These dreams help us to understand his state of mind at the time. The night of the 5th o f July 1862, he dreamed that he was talking to the Marchio­

ness Barolo. At the end o f their conversation he said: “All right then;

I m ust see to it th at our Savior’s blood was n ot shed in vain for both boys and girls.”

Father Francesia relates another dream in the course o f which Don Bosco saw a “great crowd” of girls playing in a public square in Turin.

They had been “left entirely to themselves” ; as soon as they saw him they ran to him and begged him to take care of them. “ I tried to get away from then,” he recounted later. “I told them that I couldn’t help, th at others would come to take care of them, that it was not my mission . . . Then I saw a noble Lady, resplendently beautiful, who encouraged me with gracious words to respond to their pleas.

She then seemed to disappear among them but kept repeating “Take care o f them. They are my children!”

According to Father Francesia, Don Bosco had said again in 1870 th at it was time “to form a congregation to do for girls what the Sale­

sians had done for boys.”

Up to that time things had seemed to be going very slowly, but once the decision had been made, it was certain that they would move fast. “ Dear Don Bosco,” Francesia had said, “ will you never stop taking on new projects” ?

Birth o f the Institute Don Bosco’s decision was carried out within two years, between 1871 and 1872. In April 1871, he asked the superior chapter for the first time for their opinion about founding a community o f women.

“Many people have repeatedly urged me to do for girls what little good the grace of God has allowed me to do for boys. If I were to follow my own inclination, I would not get involved in this kind o f apostolate, but since the invitation is so frequently repeated by good and worthy people, I feel we should seriously consider this m atter lest we oppose a

design of Providence I therefore propose to go ahead and invite you to the election of a superior and chapter which was done in January 1872, on the day o f the feast o f Saint Francis de Sales. Of twenty-seven votes, twenty-one had been cast for Mary Mazzarello, but she was too modest to accept any other title but “ first assistant” or “vicar.” Her friend, Petronilla, became “ second assistant” and her sister, Felicina, mistress of novices.

The mothehouse was a problem that remained to be solved. What was needed was a separate house, sufficiently large to accommodate the nuns and their charges. The story of this foundation was full o f unforeseen circumstances and disappointments. In 1864, when Don Bosco first visited Momese, the people had agreed to build a school for

trayed. When the Daughters of Mary Help of Christians moved there in 1872, their first days of religious life were experienced in an atmos­

phere of misunderstanding and hostility. They also had to endure the privations of poverty.

August 5, 1872 was a great day for the new Congregation. In the presence of Don Bosco, the bishop o f the diocese, Msgr. Sciandra,

166 D O N BOSCO presided at the ceremony o f the first reception of the habit and the first religious profession. Fifteen women received the habit of the Daughters of Mary Help of Christians, eleven of whom pronounced their first triennial vows. Don Bosco spoke at the end of the ceremony:

“I have seen with my own eyes the hardships you have had to endure because of harassment and mockery; even your own relatives have turned their backs on you, but don’t be discouraged.8 Continue to strive for holines and in time you will be able to bestow great bene­

fits on m any—but you must remain hum ble.” 9

The religious then officially assumed the title of Daughters o f Mary Help o f Christians. Don Bosco had chosen this title, “because I want to have a constant and immortal m onument of our gratitude to the Gracious Mother, and this m onum ent must be the Daughters o f Mary Help o f Christians.” 10

Consolidations After these events the group went to work with renewed ardor. The one big problem that remained was the lack of education of most of the Sisters. Don Bosco dispatched teachers from Turin, and it was only then that Mary Mazzarello learned how to write. At the same time their director asked them to speak Italian instead of the local dialect, which brought all sorts of comments from the townsfolk . . . In February

1873, at Don Bosco’s request, two Sisters of the Congregation of St.

Anne came from Turin to advise them on matters o f religious com­

munities.

Meanwhile, postulants sent by Don Bosco arrived at Mornese.

On August 5, 1873, nine new recruits took the veil, and three novices made triennial vows. There is a story to the effect that Msgr. Scotton, one o f the retreat preachers, had not been impressed with the per­

formance o f the group from Mornese and did not conceal from the founder their shortcomings such as ignorance, disorder, lack o f qualifi­

cations, etc. “Well, well,” Don Bosco is said to have exclaimed, “we shall see,” and he added th at though his houses sometimes began in disorder, they always achieved an orderly pattern sooner or later.11 Upon his return to preach three years later, the prelate adm itted that

he had had to change his opinion completely.

As to the postulants, the task of the young “superior” was not an easy one. If Don Bosco and Father Pestarino—who had become a Salesian—sent new recruits, it was her responsibility to judge their vocation. Unfortunately, among the newcomers there were always some who lacked common sense and the discipline of restraint or modera­

Although there was sometimes restlessness among its members, the institute continued to progress steadily toward internal consoli­

dation. The year 1874 was im portant in this connection. While the

Another im portant event was the appointm ent o f Father John Cagliero to “ director general” with the obligation o f governing the Institute

Pes-168 D O N BOSCO Ceria.14 There were some difficult moments for Mother Mazzarello, because the director was one o f those men of whom it is said that they understand the meaning of discipline only when dealing with their subjects! At any rate, he spurred on Mother Mazzarello to develop the oratory. He himself taught singing and music and turned several Sisters into teachers.

On August 28, in the presence o f Don Bosco, Mother Mazzarello and twelve Sisters made their perpetual professions, while fifteen pos­

tulants took the veil. has been the striving for Christian perfection while performing works of charity, their providing the girls of the working classes with a Christian education was o f primary importance. It has been their special mission

“to run schools, orphanages, kindergartens, festive oratories, and workshops for the benefit o f the poorest children in towns and vill­

ages,16 as well as to open “ schools for unmarried girls of modest circumstances.” Among the qualities required of the Sisters were

charity, simplicity, modesty, detachment and cheerfulness which are the main characteristics of the Salesian spirit.

Mother Mazzarello had great respect for the Rule, which she per­

ceived as “ coming from God through Don Bosco,” and she always insisted on strictest observance. Her exactitude in this respect was accentuated by the highly spiritual character which she was able to impart to the faithful observance o f the rules.

Expansion o f the Institute While the developing Institute was getting organized at Mornese, branches were already being considered.17 The prestige o f the foun­

der and the help of their brothers-in-religion contributed greatly to the rather amazing expansion of the Daughters o f Mary Help o f Chris­

tians.

The first departure from Mornese took place on October 8, 1874.

At the request of Don Bosco, a small group under the guidance o f Sister Felicina Mazzarello left to start a foundation next to the Salesian school at Borgo San Martino (which had formerly been at Mirabello).

It has been recorded that the Sisters’ first reaction to this announce­

ment was not joy but dismay, for they had expected to remain at Mornese all their lives.

The year 1876 was particularly rich in unforeseen developments as thirty-six Sisters departed from Mornese in seven different directions.

In February, the first group set o ff for Vallecrosia in Liguria, where they soon opened an oratory and a school for girls next to the Sale­

sians’. On March 29, a second group arrived at Turin “next to Don Bosco” and started a similar project in the Valdocco district. On Sep­

tember 7, a group went to Biella where the Bishop put them in charge of the material care o f his seminary. On October 12, another group began the same kind of work at Alassio in the Salesian school. On November 8, some went to Lu in the diocese o f Casale, where they opened a kindergarten and an oratory. In December, two Sisters went to work for the Salesian school at Lanzo. Finally, we must mention one more mission—temporary but unusual—in summer 1876, seven Daugh­

ters o f Mary Help o f Christians nursed a group o f sick children con­

170 D O N BOSCO valescing at the seaside at Sestri Levante.

All the above happened in one year! At the conference for rectors and visited them whenever possible. Her most frequent recommenda­

tion was to keep “the spirit o f Mornese,” which could be summed up

nent. Thanks to a second missionary expedition in 1878, they were able to go to Buenos Aires in Argentina. In 1880 they went into the true mission territory of Patagones in Patagonia, a step which made them the very first women religious to set foot in the southern territories.

In 1877, the Daughters o f Mary Help of Christians had also entered practiced a many-faceted apostolate: nursery and elementary schools, workshops, catechism classes, oratories, as well as kitchen and laundry work for the Salesians. The Congregation was thriving, with pupils,

houses, and vocations multiplying, while “la Madre” ever humble and active watched over all.

Last Years o f M other Mazzarello In 1877 Don Bosco had acquired a convent and a former church at Nizza Monferrato, which he wanted to become the motherhouse o f the Sisters. Mornese had actually become too small; communications were difficult and some hostility still remained. The move took place on February 4, 1879, but for Mother Mazzarello it was a sad parting.

The II General Chapter o f the Sisters was held at Nizza in 1880, and new elections were due. Despite her efforts to have someone else elected as Superior General, Mother Mazzarello was unanimously re-elected.

Her health, however, was already failing. While accompanying a third group of missionaries to Marseilles in February 1881, she fell seriously ill and was taken to the house at Saint-Cyr. When Don Bosco visited her there he told her the fable about Death, who had come to knock at the convent door and on finding no-one else available, had to approach the superior. “La Madre,” who had already offered her life for the Institute took the hint. She returned to Nizza where she died before the end o f the year. She left behind a rich heritage o f one hundred thirty-nine Sisters, fifty novices, and twenty-six houses.

M other Daghero The general chapter, held after the death o f the “co-foundress”

confirmed the organization of the Institute and put twenty-five year- old Sister Catherine Daghero in charge.18

Born at Cumiana near Turin on March 17, 1856, Catherine entered the young Congregation at the age of eighteen. Her first years at Mor­

nese were difficult, for she had dreamed o f a life o f silence and solitude, which she did not find in the convent. She was very attached to her family, especially to her father, (her mother had died), and she was very homesick. Mother Mazzarello helped her overcome these difficulties.

172 D O N BOSCO Soon after her first profession on August 28, 1875, Sister Catherine received various responsibilities. In the following year, when the house at Turin was opened, she was sent as “vicar” to Sister Elisa Roncallo, and early in 1879 she became superior there. Encouraged by the proxim ity o f Don Bosco, she showed much enterprise in the oratory and school w ithout neglecting her own education. In March 1880 we find her at the head o f the orphanage at Saint-Cyr where she success­

fully solved the delicate problem of turning the project into a different direction.

Sister Daghero was held in great esteem, and soon after became vicar of the mother general. The high regard in which she was held derived from her virtues o f stability, common sense, and kindness and eventually led to her election as superior general on August 12, 1881. On account o f her youth, special permission had to be obtained from Don Bosco.

On the initiative of Mother Daghero, the Congregation continued to expand. New houses were founded in Italy, France, and South America. Following the example of her predecessor, she travelled a great deal to maintain personal contact with her Daughters. Her first im portant trip was to France, in February 1882.

At the death o f Don Bosco, the Daughters o f Mary Help o f Chris­

tians could claim to have made great strides in only a few years. They already possessed fifty houses, a hundred novices, and three hundred and ninety Sisters. Under the dynamic and wise direction o f Mother Daghero, who was then just about at the beginning o f her career, pro­

gress continued uninterrupted through the years.

NOTES ON CHAPTER 15

1. Apart from the sources for the previous chapter, the birth of the Congregation can be traced in A. Amadei, Memorie biogra­

fiche, X, 575-660. (English ed., 246-97). A summary of the history of the Salesian Sisters can be found in F. Desramaut, “ Filles de Marie-Auxiliatrice” in Dictionnaire d ’Histoire e t de Geographie ecclesiastique, fasc. 96. (Paris 1968); P. Stella, Don Bosco nella storia, I, 187-208.

2. Father Pestarino probably became a Salesian in 1864. Don Bosco considered him a Salesian rector and therefore invited him to the annual conference held on the feast of Saint Francis de Sales.

E. Ceria, La beata Maria Mazzarello, pp. 25-26 and 35-36.

3. A. Amadei, Memorie biografiche, X, 586. (English ed., p. 255).

4. Father Stella puts us on our guard against certain hasty sim­

plifications concerning the origin of the Congregation. According to him, it is not impossible that Don Bosco had other schemes in mind beyond Mornese. See what he says regarding Don Bosco and Sister Clarac in P. Stella, Don Bosco nella storia della religiosita cattolica, I, 187-92.

5. An account of these dreams and his talk with Francesia can be found in F. Maccono, Suor Maria M azzarello, pp. 83-85. (English ed., I, 82-83).

6. A. Amadei, Memorie biografiche, X, 594. (English ed., p. 261).

7. Ibid., X, 600. (English ed., p. 265).

8. Regarding the habit and its various subsequent changes, see F. Maccono, Suor Maria, pp. 162-64. (English ed., I, 156-57).

9. A. Amadei, Memorie biografiche, X, 617. (English ed., p. 276).

10. F. Maccono, Suor Maria, p. 167. (English ed., I, 160).

11. Ibid., pp. 186-87. (English ed., I, 180).

12. E. Ceria, La beata, p. 78.

13. Ibid., p. 83.

174 D O N BOSCO 14. Ibid., p. 89.

15. P. Stella, Don Bosco nella storia, I, 203-207.

16. E. Ceria, La beata, p. 143.

17. The 1878 text does not mention “ the direction of hospitals”

but “help of the poor when they are ill,” which seems to imply that the Sisters could go along to families to nurse the sick. One can see in this and other modifications an evolution towards more ‘cloistered’

forms of the religious life, as P. Stella also points out in his Don Bosco nella storia, I, 196, footnote. For a more complete history of the text of these constitutions, and above all their dependence on the rules of the Sisters of St. Anne, see A. Amadei, Memorie bio- grafiche, X 600-08. (English ed., pp. 265-68).

18. E. Ceria for details, La beata, esp. chs. 11, 12, 14, 15, 23.

19. G. Mainetti, Madre Caterina Daghero, prima successore della

19. G. Mainetti, Madre Caterina Daghero, prima successore della