Tradition and modernity

One trait should probably not be considered the most important one, but it struck anyone looking at D on Bosco. This is his m odernity.27 This trait is inseparable from his steadfast attachment to the past and its fundamental values: the moral and religious traditions which he assimilated within family and his Christian community and which formed his spiritual nourishment; habits o f honesty, work spirit and sacrifice had been Don B osco’s constant companion. Sum m ing up, then, it was his fidelity to the ideals and lifestyle proposed by Christianity, safeguarded and proclaimed within the Catholic Church, by Popes, bishops and priests, and supported by sincere and practising baptised Catholics.

M odernity and Tradition cali for tw o attitudes w hich, how ever distinet and distinguishing they are by com parison w ith priests and Catholics o f his own tim es, blend together m ost easily in Don Bosco. In fact, Don B osco’s reliance on thè spiritual environm ent he cam e from , w hich at tim es was strongly conservative, w as alm ost

26 Letterto Fr Pietro Cecearelli, parish priest o f S. Nicolas de los Arroyos (Argentina), Dee, 1874, E II 430.

27 Cf. “Don Bosco e le sfide della modernità”, Contribution by M. Guasco, P. Scoopola, F.

Traniello. (Turin, Centro Studi “Carlo Trabucco”, 1988), 46 pages; P Scoppola, “Don Bosco e la modernità”, in M. Midali, ed., D on B osco n ella sto ria , 531-540; in thè same work we find interesting pages by P. Stella, “Bilancio delle forme di conoscenza e degli studi su don Bosco”, 34-36.

always tuned to a realism which led him to accept new situations and demands with a degree o f daring: Don Bosco was traditional without being reactionaiy, mainly modern without joining ranks with any kind o f Catholic liberalism.

To talk about Don Bosco being a forerunner or a trailblazer is neither pertinent nor exact. We have already seen, earlier, and will see later that pretty much all o f Don Bosco’s works and thinking were the on-going heritage o f Catholic tradition. W hat led D on B osco to this heritage, as w e have already rem arked, w as his m entality, his formation, his acquaintances, his membership o f whatever group, and his preferences.

It was the environm ent o fh is district, family; school at Chieri, seminary, the Convitto Ecclesiastico, St Joseph Cafasso, and the spiritual powers w hich w ere prevalent in ecclesiastical circles Don Bosco had as reference; it was the Fiorentine and the Roman aristocrats; the benefactors with w hom he had more friendly relationships and from whom he received outstanding help, benefactors like Archbishops, Cardinals and Popes.

T he ju d g em e n t Don B osco passed on the events o f his days w as not, fundam entally, different from the one largely shared by the C atholic w orld. W hat makes Don Bosco’s judgem ent different, at times, is his realistic way either o f hearing with or confronting or correcting the events he faced, som etim es alm ost recklessly, but always substantially correctly. Don B osco’s stand vis-a-vis some particular events that occurred in 1848 is typical, in this regard. His theoretical jud g em ent o f these events was not favourable, for the m ost part. For instance, he justifies his refusai to have the O ratory participate in the celebrations for the Constitution. “W hat am I supposed to do? A refusai would have m eant that I was a declared enemy o f Italy; an acceptance w ould have m eant that I w as accepting principies I considered full o f fatai consequences” .28

T his ju dg em en t probably did n ot refer to fundam ental theoretical principies (Democratic spirit, the rejection o f Absolutism, etc.) but to the practical consequences he thought w ere deplorable such as the abuse o f authority, libertarianism , reckless perm issiveness o f passions and the press, and a violent break-away from respectable traditions. A t any rate, his jud g em en t was not a positive one. But im m ediately we notice the presence o f a will to act w hich overcom es the polem ics. It becom es a resolve to collaborate effectively in bringing about something better in the proposed Constitution and to bring about the best o f traditions more urgently required to bui Id a new politicai and social order founded on religion and moral values.

28 MO (1991), 198. The emphasis isours, Further on,talking about a ‘patriot’ priest invited

“to give a moral exhortation to the poor youngsters”, he comments: “But on that occasion he was really immoral. Liberty, emancipation, independence echoed throughout his talk” (MO

1991,201).

Here is w hat Don Bosco is said to have declared to thè M arquis Robert d’Azeglio:

Marquis, I have a steady rule in keeping out o f anything to do with politics:

N ever pro or con I do whatever small amount o f good I can on behalf o f abandoned youth, and strive with all my strength to have them become good Christians, as far as their religion is concerned, and honest citizens, as far as civil society is concerned... Invite m e to participate in anything where a priest can practice charity and you will see me ready to sacrifice my life and means;

but I want to be now and forever out o f politics.29

Really, Don Bosco’s politics are o f a religious nature directed to providing spiritual benefit, especially for the young and also for their m aterial w ell-being tied in w ith th at.30 This is the basic criterion used by Don B osco to pass a judg em ent on events and ideas and, as a consequence, to act. “M y heartfelt recommendation is that prayers be said that our Lord God m ay have pity on poor Piedm ont, which is facing really disastrous tim es for our holy C atholic religion” .31 T hese are the words D on Bosco wrote to the bishop o f Ferrara. To Canon Lawrence Gastaldi he wrote in even broader terms. “These are dreadful tim es for religion. I think that from St M axim us until our own days things have never been so m uch on the decline as they are today. The fam ous legai project was passed in the Cham ber o f the Electors (Deputies); we hope it will not pass the Senate. The King is very sad, but he is surrounded by people who have already been bribed and cannot be trusted. The priests w ork and, I believe, do not neglect to say or do what needs to be said and done to oppose imminent disorder.

The hand o f God will grow heavy on us and allow some disaster to talee place; w e will be certainly com forted by the fact that we have done w hat w e could”.32

The politicai judgem ents Don Bosco passed were always functionally Catholic and decidedly negative, because they referred to the abuse o f freedom, the protection o f apostates and Protestants, the denial o f the rights o f the Church, the likelihood that evil would spread. “M ost o f all, youth are at risk; The Lord wants to test us a lot. It is the first tim e w e see Protestant envoys in our city preaching in public squares! Just imagine what scandal will be given, what am ount o f evil will be done! Boolcs, leaflets, catechism classes, sermons, and promises o f employment, alms, and gifts.... these are

w MO (1991), 199-2008.

30 Substantially, his ‘reai politik’ boils down to educational, social activity on behalf o f poor and abandoned youth, morally in danger and socially dangerous. The ‘educationalist’

policy he illustrates with particular force in his talks in the last decade and makes clear, especially, to a group o f past pupils ofthe Oratory after the journey to Paris, June 24, 1883, BS 7 (1883)n. 8,August, 127-128.

31 LetterofDec. 19,1853, Em 1209.

32 Letter o f Feb. 23, 1855, Em I 248, In reference to the law o f suppression o f religious orders.

thè means used by Protestants. The priests are working tirelessly and steadily, but we have to say it: youth are at riskì,m

“Things religious and sacred ministers” Pope Pius IX wrote, “have been exposed for some two years now to serious trials in our towns, due to the usuai donations made by Protestants, and also due to threats and oppression even which the authorities have noted. Added to this is the non-Catholic instruction provided for youth in the primary and secondary schools” .34

Don Bosco would not fail to underscore the problems o f the year’s 1866-1867 as he hoped for civil and religious peace and reassured the Pope o f his solidarity and prayers. W riting to his trusted friend Cavaliere Oreglia, Don Bosco says:

Let us hope that God will send peace as soon as possible among the Christian people and that the subjects will join their sovereign and that we may all look to the salvation o f our souls with a more tranquil m ind”. 35 “M eanwhile”, Don Bosco reassures the Pope, “we will continue to pray in all our houses, morning and evening that your H oliness’ precious days may be safe and that God grant you good health and the grace to withstand the serious storms, perhaps not too distant, that Divine Providence will allow the enemies o f what is truly good to raise against the spotless Spouse of Jesus Christ. This is the last test, but the expected triumph will soon come our way. 36

Don Bosco m ost likely shared with several Catholics the hope that exceptional events w ould take place to defend Rom e and the Papacy. This w ould also explain an ironie reference to the reassurance felt by those on the opposite side - the imm inent realisation that Italy would occupy and make Rom e its Capital: “May you be at peace!

B efore the realisation o f Italian Unity (This will soon happen!) the book shall be finished.”37 Don Bosco occasionally employed the weapon o f irony with friends who shared the sam e ideas, to m ake fun o f “D em ocracy” nam ely o f the “Fanatic Dem ocrats”, anti-clericals ‘“ a-la-Garibaldi”.38

C ontrasting prophecies and judg em ents follow ed one after the other before and after 1870. Don Bosco forecast, on the precise day the Italian army marched into

33 Letter to Marquis Giovanni Patrizi, June 20, Em 1 209 [written; it was sent on Oct. 24]

1863, Em 1586.

34 LettertoPius IX, Feb. 13, Em 1552.

35 Letter to Cav. Oregli, May 21,1866, Emi 1241-242; cf letter to Countess Anna Bentivoglio, Sept. 30,1866, Em II302.

36 Letter to Pius IX, June 26,1867. Em II398.

37 Letter to Countess Charlotte Callori, Oct. 19, Em II442.

38 Letter toCount Pio Galleani d’Agliano, Aug. 1 4 ,1855,Em 1264; to Canon Alessandro Vogliotti, July 1860, Em 1419; toBaron Bianco di Barbania, Dee. 1869, E I I 65-66; to Countess Alessi di Camburzano, Oct. 28,1879, E I I 126.

Rom e: “Commendatore, take courage and have hope. Keep these w ords w ell in mind: a thunderstorm and tem pest, a w hirlw ind, a hurricane are on the horizon, but they will all last a short while. Then the sun will appear once again with a splendour never seen since St P eter’s day until Pope Pius IX” !39 Three months after the conquest o f Rome, Don Bosco w rote to Countess Charlotte Calori: “M ay God spare us after such a terrible confrontation between Jesus Christ and Satan, and allow us to see the Church and the Holy Father enjoy p eace.40

Don Bosco did not lay down his weapons. He not only continued his realistic and constructive politics but, thanks to this kind o f politics, could even, as w e have mentioned, put his fìnger on the question o f the appointment o f bishops and the Temporal Powers. (1871 -1874). He makes his thoughts more explicit when hetakes “politics o f the GospeP’ as his norm: “Give to Caesar what belongs to Caesar, and to God what belongs to G od”.41 This norm was always guided by another principle, namely, that

“we should do good w henever it is requested and possible.” A Salesian rector was once asked to kindly offer his facilities to the W orkers A ssociation o fth e city. Don Bosco wrote to him: “As far as the w orkers association and those w ho Champion it are concerned, you can alw ays teli them that we lay aside any party ideas and steadfastly stick to w hat Jesus Christ said: Date quae sunt Caesaris, Caesari, quae sunt Dei, Deo, and that none o f them should be afraid o f us, o f w hat we m ight say and do” .42

On another occasion Don Bosco clarified his thinking: “Let this be kept well in m ind, that if we w ant to m ake headway, w e should never speak o f politics, neither pros nor cons. O ur life’s program should be that o f doing good to poor children.

W hatever needs to be added to this principle will be suggested to us by God who will also be our guide w henever required” .43

Some years earlier, during negotiations on the question o f the bishops’ temporal power, Don Bosco was talking to a governm ent minister, John Lanza, and at the time he stressed his politicai views more emphatically : “I am writing with confidence and assure you that while I profess to be a Catholic priest and attached to the Head o f the Catholic Religion, I am also very fondly attached to the government. I have dedicated ali my limited financial means, all my strength and ali o f my life to the well-being o f its

39 Letter to Comm. Dupraz, Sept. 20, 1870, E I I 118-119. The news o f the entry o f the Italian army into Rome reached the saint on Sept. 21 : he made no comment.

40 Letter o f Jan. 2, 1871, E II 144. To Count Eugene de Maistre who had been a voiunteer with thè pontificai Zouaves, he wrote on Dee. 28, 1872: “Let’s take courage, we are facing a very sad time. Let’s hope amerciful God will shorten that”. (E II247).

41 Mt. 22:21 ; Mk 12:17; Lk 20:25.

42 Letter to the Rector in Nice, FrRonchail, Aprii 1877. EHI 163.

43 Letter to Carlo Vespignani di Lugo, Aprii 11,1877. EHI 167.

subjects. If you think I can serve you in anything advantageous to the government and religion, you have only to teli me how”.44