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Memoirs of The Memoirs of the Oratory of Saint Francis de Sales from 1815 to 1855 THE AUTOBIOGRAPHY OF SAINT JOHN BOSCO Translated by Daniel Lyons, SDB With notes and commentary by Eugenio Ceria, SDB Lawrence Castelvecchi, SDB and Michael Mendl, SDB DON BOSCO PUBLICATIONS NEW ROCHELLE, NEW YORK 1989 SAINT JOHN Bosco (1815-1888), known affectionately around the world as Don Bosco, has had dozens of biographers. Few people are aware that he told his own story in the Memoirs of the Oratory of Saint Francis de Sales from 1815 to 1855, his unfinished autobiography. Several of Don Bosco's early biographers used his memoirs in their research. For the first time, English readers may now read this spiritual and educational classic, unabridged and unadorned, as Don Bosco wrote it. They may admire its simple and direct style and enjoy Don Bosco's escapades and narrow escapes. They may learn from his ways of dealing with youngsters and find encouragement in his struggles. They will see how God used a poor farm boy to write a new chapter in the Church's ministry and how a saint handled his weaknesses and grew in faith, humility, and daring. Readers of Don Bosco's Memoirs will find themselves caught in the turmoil of 19th- century Italian politics. In the 1840s and 1850s Don Bosco's Turin was the heart of efforts to modernize Italian industry and commerce, democratize Italian society, and unite the Italian nation. At the same time, the Catholic Church was striving to maintain its independence and to meet the spiritual needs of a new age. Italian Catholics sought ways to balance their patriotism and their religious faith. This first English edition of the Memoirs of the Oratory has been carefully edited and richly annotated for the benefit of a wide audience: Catholic and non-Catholic, clergy, religious, and laity, educators of all kinds, and historians of the Christian Church and of 19th-century Italy. Translated from Memorie dell'Oratorio di S. Franccsco di Sales dal 1815 al 1855, ed. Eugenio Ceria, SDB. © 1946, Societa Editrice Internazionale, Turin, Italy English edition by Don Bosco Publications, New Rochelle, New York. © 1984, 1989, Salesian Society, Inc. All rights reserved. Printed in the United States of America Maps of Piedmont and of Turin on the endleaves reproduced from Baedeker's Italy. First Part: Northern Italy, 1906, by courtesy of Simon and Schuster, Englewood Cliffs, New Jersey. Map of Italy on p. lix reproduced from The Makers of Modem Italy by Sir J.A.R. Marriott, published by Oxford University Press, 1931. © 1931, Oxford University Press. Map of the Turin-Castelnuovo area on p. Ix reproduced by courtesy of SEI from Don Bosco (p. 234) by Leonard von Matt and Henri Bosco, trans. Carlo De Ambrogio. © 1965, Societa Editrice Internazionale, Turin, Italy. Maps of the Oratory on pp. bdv-lxv reproduced by courtesy of SEI from L'Oratorio di Don Bosco (tav. 2 and 4] by Fedele Giraudi. © 1935 Societa Editrice Internazionale, Turin, Italy. Maps of the Castelnuovo Don Bosco-Becchi area and of Chieri on pp. Ixi-lxii reproduced by courtesy of the Salesian Department of Formation, Rome, from Sulle strade di Don Bosco (pp. 8-9, 26-27). © 1983 Salesian Society, Inc. Map of the Wandering Oratory on p. Ixiii reproduced by courtesy of LDC from Qui E Vissuto Don Bosco (p. 147) by Aldo Giraudo and Giuseppe Biancardi. © 1988, Editrice Elle Di Ci, Turin, Italy. Library of Congress Cataloging-in-Publication Data Bosco, Giovanni, Saint, 1815-1888. [Memorie dell'Oratorio di S. Francesco di Sales dal 1815 al 1855. English] Memoirs of the Oratory of Saint Francis de Sales from 1815 to 1855: the autobiography of Saint John Bosco / translated by Daniel Lyons; with notes and commentary by Eugenio Ceria, Lawrence Castelvecchi, and Michael Mendl. Includes bibliography, maps, illustrations, and index. 1. Bosco, Giovanni, Saint, 1815-1888. 2. Christian saints —Italy —Biography. I. Ceria, Eugenio, 1870-1957. II. Castelvecchi, Lawrence, 1925-1987. III. Mendl, Michael, 1948- . IV. Title. BX4700.B75A3 1989 271'.79-dc2o [B] 89-36115 CIP ISBN 0-89944-135-1 perfect-bound cloth edition 0-89944-139-4 Smyth-sewn deluxe cloth edition With affection and esteem the Salesians dedicate this English edition of the Memoirs of the Oratory to POPE JOHN PAUL II 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 economica 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 Encyclopedia (New York: McGraw-Hill, 1967), 15 vols. ReCa Stella, Don Bosco nella storia, della raligiosita cattolica, vol. 2 SouAut J. Bosco, Souvenirs autobiographiqueses,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. FOREWORD The Importance of the Memoirs for the Salesian Family by the Very Reverend Egidio Vigano Rector Major of the Salesian Society It 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 this 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. The word "holiness" is hardly found in the test, 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 would 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 serve to make known how God himself has always been our guide."1 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 charm 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 God 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. The true Salesian must anticipate the new times. If he shuts himself off from them, he 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 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 adjustment of the community to the changed conditions of the times."2 For many people the concept of tradition is distasteful. They feel that anyone invoking tradition is applying the brake rather than pressing the accelerator.
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