The objective which the Convitto had set for itself went farther than just forming priests in Alphonsian moral theology and ecclesiology. The ultimate
39 The 10-volume work by university professor Giuseppe Antonio Alasia (1731-1812), written between 1793 and 1809 in a moderate probabiliorist vein, was abridged by Fr. Angelo Stuardi (d. 1829), and later reedited with a commentary and 'Rosminian corrections' by Fr. Lorenzo Gastaldi. [Cf. Tuninetti, Gastaldi, p. 29f., esp.
note 83; and cf. note 67 below)
40 Usseglio, Guala, p. 487-490.
Speaking of Guala's first experiment with the conference in 1808, Colombero writes: "When he had gotten together seven or eight priests [ ... ), he began to hold daily conferences for them. For this purpose he read from Alasia's work, which was the textbook used in our schools, and consulted St. Alphonsus, whom he used to refer to as 'our saint'. This was done privately and without any publicity, a wise and necessary precaution, given the situation. For in those days merely to question Alasia's opinions was to invite trouble. Guala's approach was as daring as it was novel." [Colombero, Cafasso, p. 44)
41 Cf. [Anonymous) fl Venerabile Giuseppe Cafasso. Nuova vita compilata sui Processi di Beatificazione. Torino: SEI, 1920, p. 24, 37ff. [Process, Cafasso)
42 Rule 13 reads: "Study time shall be proportionately divided between work on practical moral theology and the composition of exercises in preaching and in liturgy, as assigned." [Sussidi 2, p. 74)
aim was to give to the Church priests who were pastorally equipped to meet the real needs of the people, and therefore, were also sensitive to the new real situations in which the common people lived. It will be remembered that in the period of the Guala and Cafasso rectorates (1817-1848 and 1848-1860), the city of Turin was experiencing the socio-economic problems connected with industrialization and consequent urban development. Chief among these were the problems of young people at risk (the 'poor and abandoned'), of pauperism in a new and virulent form, and consequently of delinquency. Both Guala and Cafasso were clearly aware of such developments, of the urgency of the need, and of the inability on the part of the traditional parish structures to respond constructively.
Hence, very early on, the practice was begun of gathering young people, of the kind that crowded the city streets, for religious instruction and other activities at the church of St. Francis of Assisi. This is the famous catechetical instruction program which Fr. Cafasso is said to have begun in the 'chapel of St. Bonaventure' close to the sacristy, which Don Bosco took over upon entering the Convitto and which he regarded as the beginning of his oratory. A similar, but more specialized, program had been established on behalf of the Aosta Valley chimney sweeps. These mountain lads were brought seasonally into the city, and cleaned chimneys from November to May. They needed to be gathered, cared for, often also fed, and instructed by someone who understood and spoke their French patois. Fr. Cafasso, who again is said to have begun this charitable activity, entrusted it to Fr. Pietro Ponte and other young priests.43
The inmates of the overcrowded jails of the city of Turin were also the object of the ministry of the Convitto priests.44 It had been the responsibility of
43 Process, Cafasso, p. 85ff.
44 There were four prison facilities in Turin, and a police detention facility of lesser importance, all located within the city:
(1) The Prisons of the Senate (Carceri de/ Senato), so-called because located in the subterranean vaults of the Palace of the Senate (later, Court of Appeal or Palace of Justice). -This was what might be described as a maximum security facility for criminals convicted of serious crimes.
(2) The Correctional Prison Facility (Carceri Correziona/i), popularly called 'Correctionnel', from the name given to the street during Napoleon's occupation (Rue correctionnelle).-This was for common crimes.
(3) The Towers Prison (Carceri de/le Torri), commonly simply called 'the Towers', located in the Towers Palace at Porta Palatina.-This facility was for women with a criminal record.
(4) The General Prison Facility for Women (Carceri de/le Forzate ).
The Convitto priests visited the first three establishments, but worked especially with the inmates of the •Senate' prison.
local parish priests in whose territories the prison facilities were located, to supply religious service. The Company of Mercy had been founded for the purpose (among others) of providing spiritual care to the inmates in the various prisons. But, in spite of the best intentions, the inmates were largely ill served.
Both Fr. Guala and Fr. Cafasso devoted time to this apostolate, the latter spending three evenings a week. Under their leadership the Convitto priests took an active part in this ministry. This included Lenten catechetical instruction, for which the priests had a clear program and methodology traced out for them, visiting and helping the inmates and their families in need.45 This ministry afforded them a view of the magnitude of the social problem, especially as it related to juveniles.46 In his Memoirs, Don Bosco records the shocking degradation of young people in the city's jails, a situation which motivated his resolve to devote his life to the young.
I saw large numbers of young lads aged from 12 to 18, fine youngsters, healthy, strong and alert of mind. But how sad to see them idle there, infested with lice, lacking food for body and soul. I was horrified. [ ... ] What shocked me most was to see that many of them were released full of good resolutions to go straight, and yet in a short time they landed back in prison, within a few days of their release.
These prison facilities were gradually phased out, after the building of the New Prison Facility (Carceri Nuove) was begun in 1865. [Cf. MO-daSilva, 119, notes to lines 746, 748, 750-752; Natale Cerrato, II Linguaggio della prima storia salesiana. Parole e luoghi delle Memorie Biografiche di Don Bosco (lstituto Storico Salesiano -Studi, 7).
Roma: LAS, 1991, p. 226f.]
45 Process, Cafasso, p. 107-118.
46 The Penal Code in force before 1845 provided that a minor, aged 14 or under, acting without malice was not liable to prosecution and incarceration. But a minor who committed a crime with malice aforethought was liable. Only in 1845, with the opening of the new Generala correctional facility for juveniles, were minors guilty of crimes separated from other criminals, as art. 28 of the Penal Code required. This explains in part the presence of children, as well as young men, with older, hardened criminals in the prisons.
As far as young people were concerned, statistics for 1831-1846 show that theft was by far the most common crime, amounting to 30% of all crimes investigated and brought to justice by the police. Other offences such as loitering, vagrancy, beggary, etc.
jointly amounted to another 20%. The next most common were crimes of violence against persons (10%), and over half of these were in the nature of threats and battery resulting from squabbles. [MO·da Silva, p. 119)
For the history of the juvenile correction facility known as the Generala, cf.
Roberto Audisio, La "Generala" di Torino: Esposte, discoli, minori corrigendi (1785-1850). Santena: Fondazione Camillo Cavour, 1987.
During the winter, I concentrated my efforts in helping a small number of young adults who needed special catechetical instruction, above all those just out of prison. It was then that I realized at first hand that if young lads, once released from detention, could find someone to befriend them, [ ... ], they began to mend their ways. They became good Christians and honest citizens. This was the beginning of our Oratory.
On Saturdays, my pockets stuffed sometimes with tobacco, sometimes with fruit, sometimes with rolls, I used to go to the prisons. My object was always to give special attention to the youngsters who had the misfortune of being put behind bars, help them, make friends with them, and thus encourage them to come to the Oratory when they had the good fortune of leaving that place of punishment.4 7