Salesian houses with “open doors” EXPLANATION are a real opportunity to grow in of the love and in faith. Thousands of children, teenagers and young people in an atmos- POSTER phere of family and friendship continue to hear the ever new A teenager like many others proclamation of the Gospel in the appears In the SMD 2020 poster, midst of the youthful noise of a a lad from a European Salesian playground. This is the way that youth centre having some sponta- oratories and youth centres are not neous fun. There is a painting in the only a place of entertainment and background in which Don Bosco leisure, but are truly missionary fronts appears with a group of boys and, where they proclaim the source behind that, the Risen Lord, from of joy and cheerfulness, the Risen the dream at nine years of age. Jesus, through the testimony of committed Salesians, lay people Yesterday’s and today’s young people are an extension of Don and animator. In the poster, Don Bosco’s dream that continues to be Bosco is like the bridge between fulfilled in Europe’s oratories and that young person in search of youth centres. They are veritable joy and life, and the Lord of life. “mission stations” in a cultural con- The biblical text chosen for SMD text, sometimes marked by religious 2020 is St Paul’s letter to the Philippians, indifference, situations of wounded the second reading from the Mass families, emotional deficiencies. of Don Bosco: “Rejoice in the Lord always: and again I say, Rejoice!” A propitious, healthy environment of serenity and joy is the privileged place to receive and welcome the Good News. On the other hand, the Lord himself is the profound cause and content of Christian joy. The bright colours, in yellow, speak to us of light and joy. Yesterday’s and today’s young people, Don Bosco, Jesus, joy, light, table tennis ... they all offer us a beautiful image of what our oratories and youth centres seek to be today: houses that welcome, parishes that evangelize, schools that prepare for life and play- grounds where friends can meet and enjoy themselves.  2 index

Explanation of the Poster ...... 2

Letter from the Rector Major ...... 4

Letter from the Councillor for the Missions ...... 6

Salesian Mission Day: An ongoing tradition...... 8

General Theme for this 6-year term: First Proclamation ...... 10

Juan José BARTOLOMÉ. The joy of living in Christ, heart of the Salesian 2020 proposal of youthful holiness. A Salesian reflection on Phil 4:4...... 15 The Oratory - Youth Centre in the Salesian Youth Ministry Frame of Reference...... 24

Pope FRANCIS, Christus Vivit...... 26 Fr Michal VOJTÁŠ, Evolutions and transformations of the Salesian oratory 27

Fr Juan VECCHI, The Salesian oratory between memory and prophecy..... 34

Oratorian testimonies from Atocha (Spain) ...... 43

Oratorian testimonies from Shkoder (Albania) ...... 46

Oratorian testimonies from Lecce (Italy)...... 48

Oratorian testimonies from Chemnitz (Germany)...... 53

Oratorian testimonies from Bratislava - Trnávka (Slovakia)...... 56 Oratory and Social Commitment: Blessed Albert MARVELLI, Oratory Leader ...... 58 Oratory and Mission: Venerable Attilio GIORDANI, A Leader and missionary of the Oratory ...... 61 Salesian Missionary Day Day Missionary Salesian Oratory and Martyrdom: the Martyrs of Poznan´, The five Blessed Oratory leaders from Poznan´ ...... 65

Project “the Lunik Oratory” in Slovakia ...... 71

Prayer ...... 72 3 Letter of the RECTOR MAJOR

Dear confreres, of the countless visits I was able to I find the theme of this Salesian Mis- make in the Congregation through- sionary Day 2020 to be very precious out the five continents over the past indeed. In fact, it is also a strong six years. These are three themes I call and, I would say, a provocation. have often found myself insisting up- But also, a clear invitation. A provo- on and urging, especially when cation and invitation to preserve meeting confreres. and foster the beautiful realities that 1. As a Congregation and as a Sale- we have, and concretely, in this sian mission, the Oratory is our birth- case, the numerous oratories and place. Turin - the Church of Saint youth centres of the Congregation Francis of Assisi, 8 December 1841, scattered across the entire world. Bartholomew Garelli. This was our beginning. And any other new be- But at the same time, this Mission Day ginning in the name of Don Bosco is an invitation and a provocation cannot deprive itself of this oratorian to begin or perhaps to restart this mould. Every new missionary enter- marvellous educative and pastoral prise of the Congregation cannot service for the poorest and most escape what I would call the ‘womb’ distant young people. So, an oppor- by which we all come. tunity not to be missed! 2. At the same time, even if we are And there are especially three talking about the first kind of work in themes that this gives rise to in my the Salesian mission, we know that it mind and heart as the Successor of is not a question of doing “only” that. Don Bosco, particularly in the light The ever-changing times and the ever-new needs of young people have led us, over these decades – walking in the footsteps of our father

4 2020 Don Bosco – to create and dare to invent the impossible, in order to of- fer the right answers for every time and place. And so we find ourselves today, in all nations, offer- ing our closeness to young people, especially the poorest, with an extreme- ly broad range of works, structures, oratorian spirit must give colour and and services. In this ample missionary form to all that we are, say and do, and pastoral diversity, there is a each of our works has as its vocation leitmotif, a common vital sap that to become “another Valdocco.” should nourish every Salesian pres- How often I have said this over these ence in the world: the oratorian spirit. past years, especially when visiting Not everyone might be working in an small nations, such as some in Cen- oratory, but we are all steeped in this tral America, Africa or islands in the oratorian spirit that we are called to Pacific: “this house must become preserve and always give growth to. the Valdocco of ...” Rightly, through the Congregation’s So, my dear confreres, I truly hope missionary activity, we are called Day Missionary Salesian that this missionary theme so dear to “[mobilise] all the educational to Don Bosco and so demanding and pastoral means proper to for the whole Congregation, can our charism” (C 30 - People still not bring new and abundant fruits of evangelised). And as our missionary missionary zeal! commitment and missionary spirit are by no means generic, one of their most characteristic ingredients is this oratorian spirit. Fr Ángel Fernández Artime, sdb 3. Finally, remembering that we were Rector Major born in the Oratory and that the Letter from the COUNCILLOR FOR THE MISSIONS

Dear Provincial Delegate In this 2020 Mission Day theme I see: for Missionary Animation, 1. A powerful missionary frontier ad Dear confreres, gentes that once again opens wide As you well know, for over thirty years before our eyes. In fact, our Regula- since 1988, the Missions Sector has tions speak to us of the “missionary been animating these Salesian Mis- slant” (R.11) proper to the oratory. sion Days. Much missionary spirit and And this is not only because, espe- drive have been sown throughout cially in the context of European mi- these years within each Province and gration, today we are finding many house. And rightly so: it is about sow- “languages, peoples and nations” ing. The seed is abundantly good. But in our oratories and youth centres. when the good seed remains in a In fact, not a few confreres in Europe pocket or locked up in a drawer, it tell us: “I am truly an ad gentes (mis- certainly does not bear fruit. And we sionary). I don’t need to travel far. can’t blame the seed, but rather the It is they who have already travelled one who did not dare sow it at the and so much. I find all the gentes right time and in the right soil. in my house!” And this is very true. But our oratories are fully missionary Therefore, dear DIAM, dear confreres: not only due to the enormous and may you sow well and celebrate this growing internationality of young SMD 2020 properly. It is a good people who attend them, but in the opportunity indeed for seeing that first instance because they present the missionary fire of our Province is us with the marvellous opportunity not extinguished!

6 for speaking about and offering neither a problem nor a risk, but an them Jesus. “Go into all the world,” opportunity to more effectively and the Risen Lord exhorts us. In these fruitfully proclaim the Gospel of fra- contexts, we have the advantage ternity of all peoples. This is probably

that the world comes to us. The the most beautiful and most neces- 2020 danger is to forget the intention of sary pearl that we, the sons of Don the One who sends us: “Make disci- Bosco, can offer young people to- ples!” Here then is the central mis- day in the context of Project Europe. sionary challenge in our oratories And so, it is a truly golden missionary and youth centres, which evidently path to follow! has nothing to do with “Oratorian 3. Finally, in the theme of this SMD I proselytism.” see a very valid tool of Missionary 2. The treasure that is Project Europe. Animation for the provinces. More Some of our oratories-youth centres than a call to an exclusive type of in Europe truly resemble the “United work, It is a call to make the Oratori- Nations.” And where there are no an spirit more and more missionary, such places, it would seem that it something that must pervade all our is one of the most necessary and presence and service. The Rector expected response and proposal. Major is forever reminding us that This evangelical, prophetic and un- “we were all born in the oratory.” reserved welcome is already a power- I hope that our young confreres and, ful proclamation that should awak- especially practical trainees, are in- en Europe, the world. Diversity is volved in this missionary animation. The Congregation needs confreres who have matured and consolidated their passion

for our oratorian and mis- Day Missionary Salesian sionary commitment, es- pecially through the expe- rience of practical training, In Don Bosco the missionary,

Fr Guillermo Basañes, sdb Councillor for the Missions

7 SALESIAN MISSION DAY An ongoing tradition

What does it mean? Why? World Mission Sunday has been cel- To give an impulse to missionary anima - ebrated in the Universal Church tion by offering a proposal that be- since 1926. A mission theme has comes a concrete annual project. been proposed to the entire Sale- To help all the Salesian Family to sian Congregation since 1988. All learn about the missionary commit- Salesian communities have the op- ment of the Congregation, to open portunity to learn about a specific their eyes to new missionary realities, mission reality. It is a powerful mo- to overcome any temptation to close ment for missionary animation in the themselves within their own territory local or provincial Salesian Commu- or context and to remember the nities, Youth Groups and the Salesian universal breadth of the Salesian Family. It is an opportunity to involve charism. “Activities aimed at pro- SDB communities and educative moting interest in the missions must and pastoral communities (EPCs) always be geared to these specific in the dynamics of the universal goals; namely, informing and form- Church, by strengthening a missionary ing the People of God to share culture. in the Church’s universal mission, promoting vocations ad gentes and encouraging cooperation in the work of evangelisation.” (John Paul II, Redemptoris Missio, 83). 1988 Guinea - Conakry: SMD The dream continues : An 1989 Zambia: Projet Lufubu ong 1990 Timor Leste - Venilale: Young evangelizers oing 1991 Paraguay: Street children tradi 1992 Peru-Valle Sagrado Incas: tion Christ lives on the Inca trails 2001 Papua New Guinea: 1993 Togo-Kara: Don Bosco and Africa Walking with young people - a dream come true 2002 Missionaries among young refugees 1994 Cambodia-Phnom Penh: 2003 Commitment for human promotion Missionaries, builders of peace in the mission 1995 India - Gujarat: In dialogue to share the faith 2004 India - Arunachal Pradesh: 1996 Russia - Yakutsk: Lights of hope in Siberia The awakening of a People 1997 Madagascar: Young man, I say to you, arise 2005 Mongolia: A new missionary frontier 1998 Brazil: Yanomami: New life in Christ 2006 Sudan: The Salesian mission in Sudan 1999 Japan: The difficult proclamation of Christ 2007 Sudan: The Salesian mission in Sudan in Japan 2008 HIV/AIDS: The Salesians’ answer 2000 Angola: Gospel, seed of reconciliation - educating for life When? missionaries presented in SMD and The proposal is that around 11 No- offering concrete economic sup- vember, the date of the first mission- port for that mission. ary sending, we try to create com- munion in this missionary animation, Who celebrates it? 2020 just as the Universal Church does The first recipient is the SDB Salesian during the missionary month of Oc- community. Then, according to the tober. Should this date really not be different possibilities of the Provinces, possible, the Province shall choose there are various ways of organising a date or period more suitable to it, adapting to the settings of the its own rhythm and calendar. It is Salesian mission (schools, vocational important to propose an education- training centres, parishes, youth al and pastoral process that lasts a groups, especially missionary groups few weeks – of which the Salesian or volunteers), the Salesian Family Mission Day is the culminating point. (Salesian Cooperators, Past Pupils, SMD is the expression of the mission- ADMA Groups, etc.) and open to ary spirit of the whole Educative and the whole Salesian movement and Pastoral Community, kept alive through - to the friends of Don Bosco. out the year by various initiatives. What kind of media How is it animated? are involved? It begins with a Rectors meeting As was the case for the previous year, where the Delegate for Missionary all Salesian communities are offered: Animation explains the objectives a poster, printed material, videos and distributes the tools available with films on the subject, with di - for SMD in the Province (provincial dactic and audiovisual material web page or a link to www.sdb.org - in various languages. For printed Salesian Missionary Day Day Missionary Salesian SMD). Thus, all SDB communities material, contact the Mission Depart- are the first recipients of the SMD ment, Rome ([email protected]). dynamics. Every year, attention is The videos are produced by Don Bosco focused on a concrete aspect of Missions, Turin, and are also available missionary culture; praying for the on Youtube at http://www.settore- missioni.

(1988 - 2020) 2016 Come to our aid! The First Proclamation 2009 Missionary animation and the new frontiers in Oceania - Keep your missionary flame alive 2017 ... And they stayed with us: 2010 Europe: The Salesians of Don Bosco The First Proclamation and the walk with the Rom-Sinti Indigenous peoples of America 2011 America: Volunteers to proclaim the Gospel 2018 Whispering the Good News. The First 2012 Asia: Telling the story of Jesus Proclamation and Vocational Training in Asia 2013 Africa: Walk of faith 2019 “Without knowing it, they hosted angels.” 2014 Europe: We are the others The First Proclamation among Refugees - Salesian attention to migrants and Internally Displaced Persons in Africa 2015 Lord, send me! 2020 Europe. First Proclamation through - Salesian missionary vocation oratories and youth centres. “Rejoice...” The importance of prayers General theme for for the Missions All members of the EPC contribute to the missionary activity of the Con- gregation and the Church through FIRST PROC prayer accompanied by sacrifices made for Salesian missionaries and missionary vocations. Every 11th of The path followed the month is an occasion to pray by the Congregation in accordance with the Salesian From 2015 to 2020, the fundamental Missionary Intention. Each year, with theme of the Salesian Missionary the SMD theme, a specific prayer Day has been about “First Proclama- is proposed. Missionary activity springs tion” (FP) in different cultural con- from and is sustained by the en- texts. This year it is dedicated to First counter with God. Proclamation in Europe through ora- tories and youth centres. This issue has been the subject of The Project for SMD 2020 reflection by SDBs and FMAs in all Each year a project is proposed for the world’s regions: Europe (Prague, the entire Congregation. This is an 2010), South Asia (Kolkata, 2011), East important part of SMD dynamics. Asia (Sam Phran, 2011), Oceania The primary objective of the SMD (Port Moresby, 2011), Africa (Addis project is not just to raise money. In- Ababa, 2012), America (Los Teques, stead it seeks to be an educative 2013), in the Muslim context ( Rome, experience of concrete solidarity for 2012) and in the City (Rome, 2015), young people. The DIAM promotes America (Belo Horizonte, 2017), Asia- solidarity through various initiatives, Oceania (Sam Phran, 2017), Europe in particular during the intense litur- (Fatima, 2018) and Africa (Johan- gical times of Advent and Lent and nesburg, 2018). during the month of October, or We considered the concept of First as part of the SMD celebrations. Proclamation in relation to the testi- The whole provincial community is mony of every Christian and the equally invited to make a monetary entire Christian community; every contribution as an expression of activity or set of activities that fur- missionary solidarity. ther an overwhelming and exhilarat- ing experience of Jesus who, under The review the action of the Holy Spirit, arouses The post-SMD review is as important the search for God and an interest as the preparation and celebration. in his Person, while safeguarding in- Consideration should be given to dividual freedom of conscience how SMD was able to foster and which, in the final analysis, leads to promote a missionary culture in the lo- an initial adherence to him, or to re- cal or provincial community through vitalising faith in him. First Proclama- the year’s proposed theme, taking tion is fostered through a gradual into account suggestions to make pedagogy which is attentive to the adjustments in the future.  socio-historical and cultural context 10 “Heart speaks to Heart.” On the one this six-year period: hand we want the Heart of the Gospel to speak to the heart of culture and to each and every person and, also, to give each of us missionaries this LAMATION 2020 capacity for empathy: to have this respectful trust and intimacy to be in of the other partner. It leads to living harmony with the hearts of our recip- one’s life as a Christian “permanent- ients so that we can communicate ly in a state of mission” in such a way what we love most: Jesus Christ. that each person and each commu- nity becomes a centre which radi- Seminars ates Christian life. First Proclamation on First Proclamation, is addressed to several recipients: conducted in Europe: 1) Those who do not know Jesus 2010, 2015 and 2018 Christ (non-Christians). Several meetings were held in Eu- 2) Christians who have insufficiently rope to reflect on First Proclamation: received the First Proclamation of The Salesian Mission in a Frontier the Gospel; therefore those who: Situation and the Initial Proclamation a) having come to know Jesus Christ, of Christ in Europe Today (Prague, have then abandoned him; 2010), The First Proclamation of Christ b) live their faith as something cultural, in the City (Rome, 2015); Salesian without Christian practice in their parish, Missionaries in Europe (Rome, 2016), or without receiving the Sacraments; The First Proclamation and the Sale- c) believe that they have already sian mission (Fatima, 2018). From the known Jesus enough, and so live their last-mentioned, we underscore the faith as a matter of routine or as simply importance that was given to reflec- Salesian Missionary Day Day Missionary Salesian a cultural experience, or even in a tion on the theme of First Proclama- way that is contrary to their faith; tion in relation to migration, family, d) have a weak and vulnerable media and volunteering. Christian identity; Below, we share a small part of Fr e) no longer practise their faith. Ubaldo Montisci’s reflections on First 3) Those looking for Someone, or Proclamation in the context of Don something, in a non-personalised form. Bosco’s oratory (La Pastorale Gio- 4) Those who live their daily lives vanile e la Città: la Sfida e la Gioia without any sense or meaning. del Primo Annuncio; in Atti delle Gior- nate di Studio sul Primo Annuncio di Our capacity to listen attentively will Cristo in Città, Roma 2015, 141-179). make us intuitively sensitive to that unexpected moment when our life, A privileged place activity, presence or the testimony for First Proclamation: the Oratory of believers and the Church triggers Every occasion in life is “providen- an interest in knowing the Person of tial” for proclamation. This awareness Jesus Christ and having faith in Him. has consequences for the manner of St Francis de Sales often repeated a understanding pastoral care and beautiful phrase: “Cor ad cor loquitur”: evangelising practices. 11 It is necessary to constantly regener- Don Bosco’s educational activity took ate our presence in and commitment place in an admirable way in the or- to what is “the” place for Salesian atory and is in some way prophetic activities par excellence: the Oratory. or at any rate has lasting values. I be- Fr Paul Albera (Lettera Circolare, lieve it is possible to summarise at least 1913), the second successor of Don the following educational and evan- Bosco, presented the connection gelising intuitions that are still relevant: between “Salesian spirit” and the or- a) Don Bosco inserted traditional reli- atory in an extremely meaningful way. gious education into an overall human One day, Father Rua told a Salesian and educational context in which all he was sending to open a festive the decisive elements of the commu- oratory: nication of faith are consciously and “There is nothing there, not even the coherently cultivated. Don Bosco’s ed- land or room to gather young people, ucational activity was all-embracing: but the festive Oratory is in you: if you it did not limit itself to purely social wel- are a true son of Don Bosco, you will fare nor evangelisation alone; cate- find where to plant the seed and chetical activity, instead, took on have it grow into a magnificent the features of integral human and tree abundant with fruit.” Christian initiation. The starting point The typical nature of the oratory was the concrete young person, remains the “lasting criterion” for whose human advancement was discernment and renewal of com- taken care of through the search for munities and the inspirational source a job, a fair salary, continuous profes- of all the pastoral activities of Don sional qualification, and Christian for- Bosco’s sons and daughters. mation through proclamation of the gospel, supported by an appropriate catechesis, the personal testimony of priestly life and the profoun dly human friendship of Don Bosco himself. The

12 young person was edu- them to prayer or hold- cated to freedom and au- ing to precise religious thenticity and made ca- practices that are some- pable of explaining his how divorced from life, faith in the settings of his the saint guided young 2020 own life; people to experience b) Don Bosco’s religious them constantly in terms proposal had the breadth of reforming their entire and intensity of First Proclamation, existence in an ethical and religious since it is a true and proper Christian sense. Don Bosco guided young peo- initiation carried out in a context ple to a Christian way of life which where young people lacked the was also learned by living according formative work of family and parish. to the Gospel’s guidelines, and by liv- He constructed an environment – ing their everyday life in a Christian the oratory – which breathed gospel way. He made this real for them values, and offered a way forward through demanding suggestions but that recovered the community ones that were appropriate for their and educational elements, fostering varying levels of maturity. This choice – the fundamental dimensions of in today’s terms – in reference to the proclama tion, liturgy and service in a Church and all that belongs to it, climate of fraternal communion; seems to suggest the “transformative” aim of Christian initiation: rather than c) Don Bosco appreciated everyday being simply integrated into Christian life via ordinary experiences, but communities, young people must be qualitatively meaningful experiences enabled to live their Christianity in an in view of the maturation of person- active and responsible way; alities that were humanly harmonious d) Don Bosco attributed great impor- and adult in the faith. He seemed to Day Missionary Salesian intuitively sense the importance and, tance to maturing in a group and simultaneously, the insufficiency of urged involvement in “sodlities”. From catechetical education alone, which an educational point of view, this at- nevertheless is always present in his tention to fostering the birth of groups settings. More than just preparing in parishes is an urgent one. Regard- them for sacraments, introducing less of the arrangements put in place

13 by movements and associations, it is and trusting acceptance. The “poor good for parish communities to equip and abandoned” young person has themselves with a multiplicity of simple but meaningful experiences: groups, which make it possible to re- they meet someone who is interest- turn the often anonymous and cold ed in them, cares for them, accepts ecclesial communities to “a human him for who they are; they discover level”. Groups are one of the most minimal structures in which they can valid resources for taking on a Chris- do as they wish (play, music, theatre tian identity and for experiencing a ...) but they can also study and qual- sense of belonging to the Church. The ify themselves professionally. They live group is called to be a welcoming in an environment where personal and humanising place, full of “warm” relationships are fostered – primarily relationships, where the individual is human relationships, personal knowl- acknowledged and relationships are edge and friendly relationships in established; a place where people which the Christian faith is habitually come to willingly and returns to, and transmitted in close contact with where – as a result of their involve- adult believers. The young person is ment and activity – they can mature then placed inside a setting (group, in a human and Christian way. For our school, oratorian structure ...) involv- Family, it is appropriate to refer to the ing people who believe in Christian style of Christianity typical of the Sale- values, are convinced of them and sian Youth Movement. bear witness to believing they have e) The fact, then, that this “religion” is a real future and are fundamental to founded on reason and proposed in the qualitative transformation of hu- an atmosphere of loving kindness manity. The educative community, takes into account two fundamental that can involve as many people as elements of believing today: on the possible in a “family milieu”, and one hand, the rational foundation of is typical of our tradition, is also one Christianity (useful not only for coun- of the main pastoral acquisitions for tering certain fideistic or naively spiri- effective evangelising activity. tualistic tendencies, but capable of promoting dialogue even with those At the basis of everything was Don who do not believe), because it is in- Bosco’s hopeful confidence in the spired by basic religious values – al- young person’s chances of maturing most becoming a “praeparatio evan- as an upright citizen and good Chris- gelica” – easily shared by all seekers tian: “Even the most callous boys of God. On the other hand, the affec- have a soft spot. The first duty of the tive and relational dimension, the val- educator is to locate that sensitive ue of which is strongly re-evaluated spot, that responsive chord in the and appreciated today by the boy’s heart, and take advantage younger generations above all; of it” (Biographical Memoirs V, 237 f) Beyond any other content or English edition). After all, it is the faith method, the prevalence of the human of the educator in him that gener- and Christian relationship with the ates his faith in the formator and educator, in an atmosphere of joyful in what he believes and lives!  14 The joy of living in Christ, the core of the Salesian proposal for youthful holiness 2020 A Salesian reflection on Phil 4:4

JUAN J. BARTOLOMÉ, sdb

The biblical text for this SMD 2020 is the author (Phil 1:1, 4, 9). They contain a same one that accompanied the Stren- pressing summons to a life of harmony na of the Rector Major, Fr Pascual and joy in a community (Phil 4:2-7), a sin- Chávez, in 2013: “Like Don Bosco, we of- gular appreciation of the moral values fer young people the Gospel of joy of pagan ethics which he considers through a pedagogy of kindness.” Fr praiseworthy, that believers, however, Juan José Bartolomé offers a Salesian must live following the example passed reflection in the light of the biblical text on by Paul (Phil 4:8-9) and, finally, a sin- of Phil 4:4. Given the popular nature of cere profession of his gratitude as the this booklet, we offer but a few extracts Philippians shared “in his troubles ..., I am without the many footnotes (some fully satisfied, now that I have received ... eighty of them). The full text can be the gifts you sent” (Phil 4:10-20). found in “Note di Pastorale” 2012. Within such varied issues, the Pauline mandate to live in joy appears, surpris- 1. The Pauline quote ingly, a little isolated, even unmotivated. St Paul’s sentence belongs to the final Consequently, the joy of living does not part of the letter where Paul usually fo- always find a cause or an explanation: Salesian Missionary Day Day Missionary Salesian cuses on his apostolic exhortation. After it is a state that must characterise the a long and bitter controversy against an Christian. It comes after a pressing ap- unspecified group of Judaising mission- peal made by the apostle to his close aries (Phil 3:2-21) – “dogs”, “evil workers”, collaborators, “whose names are in the he called them (Phil 3:2) – the apostle book of life” (Phil 4:3), to live in harmony, returns to a more serene, but no less helping one another: in the Christian passionate exhortation: “Therefore, my community there is no room for dissent brothers and sisters, whom I love and or conflict between apostles (Phil 4:2-3); long for, my joy and crown, stand firm in in it, the joy that “in the Lord” is a free gift the Lord in this way, my must reign. And it is followed beloved.” (Phil 4:1). by a more complex exhor- tation that the apostle 1.1. Immediate context directs to the community, Warnings, reminders and firstly, encouraging them reprimands succeed one to be gentle in dealing another without much inter- with people, “which will be nal cohesion (Phil 4:2-20). known to everyone” (Phil They reflect the concrete cir- 4:5). He then encourages cumstances of community them to have full confi- life and motifs dear to the dence in God with prayers

15 and requests “in everything” (Phil 4:6). In apostle for the faith of the Philippians; the most immediate context, therefore, Phil 2:29: the reception of one sent by there seems to be no apparent clue Paul. Here, the motif is expressed with that renders the nature, reason and final- one of Paul’s most characteristic formu- ity of life he encourages them to live with las (Phil 1:14: 2:24, 28; 3:1; 4:2, 4; 2:19), un- joy more understandable. known in practice by the other authors of the NT: “in the Lord.” This makes this 1.2. The formulation joy even more unusual: it has the Risen Not even the very wording of the sen- Lord as a place of fulfilment. tence, at first glance, brings much light to his understanding. The presence of im- 1.3. Rejoice - and always! peratives and their reiteration, its most Can it be commanded? characteristic feature, are completely nor- For Paul, joy can – indeed must – always mal in an exhortation. In addition, the invi- be asked for by the Christian since it was tation of the apostle to live with joy is not given to him first; as “the fruit of the Spir- new in the letter (Phil 2:18; 3:1). Three details it” (Gal 5:22; Rom 14:17), since the Spirit are, however, to be taken into account. is the way God makes Himself present in 1, The repetition, underscored, of the the world, joy is what this presence, felt verb ‘to rejoice’ in the imperative identi- and consented to, produces in the be- fies the recommended joy as an im- liever: only the ‘saved’ are entitled to joy. posed behaviour; it is not an involuntary Being able to feel it is a way of knowing or intimate, natural emotion but behav- how to be saved in Christ Jesus. iour that is commanded. For the Chris- It is no coincidence that, in Greek, “joy” tian, Paul thinks, there is an obligation of (chara) and “grace” (charis) derive from joy: “rejoice always” (1 Thess 5:16; Rom the same root: “joy and grace go to- 12:12; 2 Cor 13:11). And if it is imposed, it gether.” Joy is the Christian form of living cannot be considered as simple person- in grace, that is, of living reconciled to al well-being or it cannot be proposed God. The “central element of the Chris- as an heroic programme of life. tian experience” thus sinks its roots in 2, This joy must be lived and experienced the salvation gained through the death always and not sporadically, that is, only of Christ (Rom 5:10-11); it is like a com- when one feels good or when every- pendium of Christian existence (2 Cor thing is fine, but rather, without pause or 13:11), the proof of its authenticity (2 Cor exceptions, at all costs. It is a joy that is 1:24). Joy is the way of witnessing a sal- neither fortuitous nor ephemeral, experi- vation one has received, of an en- enced in everyday life, which does not counter with Christ, a sign of “a faith that depend on, because it does not come progresses” (Phil 1:25), which makes itself from, external motivations and must be visible externally and presents itself to experienced even in difficult times. “As the world. It is, I would say, the visible face sorrowful, yet always rejoicing,” says Paul of a life of faith in Christ. about the apostolic ministry (2 Cor 6:10); The author of 1 Peter hit the mark when and to the Christians of Rome: “we he wrote: “Although you have not seen boast in our sufferings” (Rom 5:3). him, you love him; and even though you 3, The joy prescribed by Paul for his disci- do not see him now, you believe in him ples is to be lived “in the Lord.” In other and rejoice with an indescribable and passages, the apostle indicates new glorious joy, for you are receiving the out- reasons for a basis for the requested joy. come of your faith, the salvation of your Phil 1:18: Christ is proclaimed; Phil 1:25- souls”(1 Pt 1:8-9). This joy can, indeed 26: growth in the faith of the community; must, be demanded, only because it Phil 2:18: the delivery of the life of the must be lived “in the Lord.” 16 1.4 Rejoice in the Lord status that determines the life of the “In the Lord”, together with “In Christ [Jesus]”, Christian until the Lord comes, the state “in Him” are variations of a formulation of that mediates between the beginning the apostle that are very dear to him, but of salvation and its yearned for consum- rather rare, almost without parallels in mation. contemporary literature. What is surprising Christ, more than as an instrument, is a 2020 is not that Paul does not usually explain place of salvation, an area in which the such a language, but that he uses it as a effectiveness of the resurrection is under- basis for argument (1 Cor 6:13-18; 10:14- way and the Spirit is at work: “There is 21; Gal 3:14-16), taking for granted that therefore now no condemnation for his readers understand without further those who are in Christ Jesus” (Rom 8:1- explanation. 2); “You are in the Spirit ..., Christ is in you” Although the preposition “in” of the for- (Rom 8:9-10). Christians are in Christ (Gal mula has a marked local meaning, to- 1:22; 3:28; Phil 3:8-9) and Christ is in Chris- gether with Christ/Lord it can allude to a tians (Rom 8:10; Gal 2:20): believers have place, manner, cause or instrument. The their foundation in Him and He is active Pauline usage seems to favour the idea in them (Gal 2:8; Rom 8:2.39; Phil 2:13; of association or belonging, of solidarity Col 1:29). Christ is the One who deter- and participation. It expresses the re- mines, directs, imposes and makes the demptive act that took place in Christ, life of the Christian possible. the objective state of salvation, the new The joy of being in the Lord is not, there- creature (2 Cor 3:17; 5:17) that divine in- fore, an emotional sensation, a healthy tervention has already made possible movement of the soul, but neither is it on- and which is defined as an intimate and ly the happy disposition of the believer’s mysterious identification between Christ heart to always obey his Lord. Rather, it is and Christians. the well-being that results from letting The apostle resorts to it to speak of Chris- Him live in us (Gal 2:20). It is He, the Lord, tian existence, understood both individ- dead and risen, the place where Chris- ually and collectively (1 Thess 4:1; 1 Cor tians are, feel and act: “Let the same 3:1; 7:39; 15:58; 2 Cor 2:14), as participa- mind be in you that was in Christ Jesus” Day Missionary Salesian tion of the believer in the death and (Phil 2:5). “Therefore, it is not a facile resurrection of Christ. The Christian is in optimism that is at the foundation of Christ because he has, in Him, already Christian joy, but the awareness of being been saved by God and because, in united to Christ and participating in Him, he fearlessly awaits final salvation. His life.” Being in the Lord is a stable reality or

17 1.5. The concrete situation my body, whether by life or by death” Still missing is reference to the concrete (Phil 1:20). Later, he will tell them about circumstances that led Paul to urge the the intimate drama in which he lives his Philippians to always live in joy. To disre- ministry, captured between two loyalties: gard the particular situation that both the to Christ, his only gain (Phil 3:7-11) and apostle and the community went through towards his dear community, his joy and would hardly facilitate correctly under- his crown (Phil 4:1): “I am hard pressed standing not only of the apostle’s sen- between the two: my desire is to depart tence, but above all of his real intention. and be with Christ, for that is far better; The Letter to the Philippians transmits to but to remain in the flesh is more neces- us the image of a community in which sary for you. Since I am convinced of this, Paul had placed all his trust (Phil 1:3-11; I know that I will remain and continue 2:12; 4:1,16) and from which he felt with all of you for your progress and joy loved (Phil 1:7,27; 2:12,18, 24). He recip- in faith” (Phil 1:23-25). rocated their affection with the sincere It must not be forgotten that his imperi- and concrete devotion of his beloved ous appeal to live in joy comes from a Philippians (Phil 1:7: “I carry you in my prisoner, whose fate is in doubt: if the heart”). It was, in fact, the only commu- Philippians will no longer see him, they nity from which he accepted financial will, however, be able to remember that aid on several occasions, (Phil 4:15; 2 Cor the apostle felt joy when he wrote to 11:8-9). The Letter to the Philippians is them from prison (Phil 4:1) and that al- probably the most serene (Phil 1:5; 2:1; ways rejoicing in the Lord (Phil 3:1; 4:4; 3:10; 4:15; 3:2), the most personal (Phil 1:25; 2:28, 29) was his last exhortation. 1:7-8; 2:18; 4:1,14), the least dogmatic The joy that he wants to reign among that emerged from Paul’s pen. In it, his faithful is a joy he experiences when the apostle himself discovers his most he thinks and prays for them (Phil 1:4). intimate thoughts, reveals his personal The situation of the Philippi community, encounter with Christ with rare detail the first fruits of the Pauline mission on Eu- and transparency (Phil 3: 3-16). It would ropean territory was also not good. Paul seem, therefore, that the joy of being arrived there for the first time around the an apostle (Phil 4:1) and of remaining year 49, accompanied by Silas, Timothy Christian (Phil 1:25) is at home in the and, probably, by Luke (Acts 16:16-17). community of Philippi. Their stay was not to be very lengthy; af- When Paul, towards the year 56, writes to ter suffering various difficulties (1 Thess 2:1- the Philippians, he is a vital and mature 2), denigrated, beaten and imprisoned man, matured in apostolic work ..., and (Phil 1:7:30; 2 Cor 11:25; Acts 16:26-34), he a prisoner: he was “in the Praetorium ..., saw himself forced to abandon the city in chains for Christ” (Phil 1:13), uncertain and he left for Thessalonika (Acts 16:40- of the fate that awaits him, but certain 17,1; 1 Thess 2:1-2), leaving behind a small that whatever the outcome of his impris- community, certainly, but consolidated in onment, the cause of the Gospel will ad- the faith (Phil 1:27-30) and very sentimen- vance, and he will emerge strengthened tally close to his person (Phil 1:10; 4:10; (Phil 1:12). Although he holds the desire 2 Cor 8:1-5; Rom 15:26; Acts 26:17). to return to see them in person (Phil Not all, however, was well. The personal 2:24), he does not hide from them that rivalry that Paul feels in certain preach- this will probably not be possible for him, ers while he is in prison (Phil 1:15) and not knowing whether he will leave prison who “increase my suffering” (Phil 1:17); alive or dead; decisive for him is that the appeal to harmony in feelings and “Christ will be exalted now as always in humility in the example of Jesus Christ 18 (Phil 2:2: “make my joy complete ...be of piety,” “the fruit par excellence of an the same mind”); the heartfelt public in- authentic practice of Salesian peda- vitation to Euodia and Syntyche to “be gogy.” A basic, fundamental need of of the same mind in the Lord” (Phil 4;2); life, a desire intimately felt during his and, mainly, the subversive presence of youth, for Don Bosco is joy, “the result of Judeo-Christian propagandists who “be- a Christian assessment of life ... From the 2020 have as enemies of the cross of Christ” religion of love, salvation, grace do joy, (Phil 3:18), engaged as they were in a gladness, confident and positive opti- counter-mission that demanded the cir- mism flourish.” And it is precisely for this cumcision of believers (Phil 3:2-19), reason that in Don Bosco’s house, demonstrate that there were no lack of “cheerfulness goes with holiness,” as it misunderstandings, personal conflicts explicitly appears in the life of Dominic and serious disputes. In addition, the Savio and in the other lives written by community, in turn, had to suffer for Christ Don Bosco: “the young man – com- (Phil 1:29: “For he has graciously granted ments Fr Caviglia – who feels himself in you the privilege not only of believing in God’s grace naturally experiences joy.” Christ, but of suffering for him as well”) to Don Bosco knew that young people nat- the point that Paul could affirm that they urally tend to cheerfulness and need had sustained his same passion (Phil 1:7, leisure and games, but for him true joy is 27, 30). only in those in whom grace resides. The community that receives the apos- The educative project was born from this tolic mandate to rejoice in the Lord is, conviction. A year after finding the Ora- therefore, a much-tested community, tory a stable home in the Pinardi one that experiences internal dissent shed/house on the outskirts of Valdocco and external persecution, but faithful to (April 12, 1846), Don Bosco published The the apostle (Phil 4:10,14) and faithful to Companion of Youth in the practice of the Lord. The joy of living the faith is nei- religious duties..., where a few of his fun- ther the fruit of his will, nor a content- damental ideas and educational op- ment born of the satisfactions of life; it tions already appeared. Although it had Salesian Missionary Day Day Missionary Salesian does not expire in suffering nor feed itself the appearance of “a book of good on triumph. According to Paul, it can – practices of piety suitable” for helping indeed must – flourish while, and be- children cultivate religiosity and virtue, cause, one strives “side by side with one Don Bosco presented it “already in the mind for the faith of the gospel ... in no opening lines of his foreword To the way intimidated by your opponents” young as a ‘method of Christian life’”, (Phil 1: 27-28). And elsewhere, Paul offers that at the same time encouraged piety himself as an example: “I am filled with and happiness: “I would like to teach consolation; I am overjoyed in all our af- you a kind of Christian life that will make fliction” (2 Cor 7:4). Christian joy is, there- you happy and contented. I want to fore, only joy which can live in peace show you what true enjoyment and and coexist with trial (Mt 5: 11-13). pleasure is, so that you may follow the advice of the holy prophet David: Serve 2. Don Bosco, “messenger of joy” the Lord with gladness, servite Domino in “God is a God of joy,” thought St Francis laetitia. This, then, is the purpose of the de Sales. Better yet, in “In God Himself, all present book: to teach you how to serve is joy because all is a gift.” Don Bosco, as God and to be always happy.” a lucid Christian educator, made joy “a In Don Bosco’s mind, The Companion of constitutive element of the [educative] Youth was not just another manual of system, inseparable from study, work and piety for young people, nor could it 19 alone guarantee the accomplishment sense the relationship between happi- of the ends it proposed for the young- ness and religion.” It would even be ster, that is “a joy to your parents, and a anachronistic to consider The Compan- glory to your country, making you good nion of Youth as a sort of manual of spir- citizens upon earth, and one day ituality for the young ante litteram. Nor blessed inhabitants of Heaven.” did it claim to bring together the entire For him, the booklet was a real educa- educational experience of the Oratory, tional proposal that his first recipients an institution which, moreover, was still in had begun to know and experience, “in its infancy. But the book became a man- it, in fact, the result of Don Bosco’s first ual of prayer and a programme of life priestly and literary activity, we find the that remained substantially unchanged programme of holiness of young people over the following decades in Salesian launched, the one he conceived and houses, and was read and reread by formulated.” It is possible that not all the generations of young people until the boys of the Oratory read the book from first half of the 20th century. The success beginning to end, but “the religious ex- of the proposal reflects the educational perience it proposed was linked to the insight of Don Bosco, who knew not only entire system and lifestyle in which how to show full congruence between young people were immersed in the piety and cheerfulness, a life of faith and daily life of the Oratory ... [In the Oratory] true happiness, but he also taught the young people without families found the concrete path to succeed in doing so. gentleness of a home, the security of The Companion of Youth was not only having a father and fraternity in the per- an insightful and viable educational son of the director and educators, the proposal for young people who could joy of friendship, the prospects of a hardly think of happiness while strug- meaningful integration into society with gling to survive in a rapidly and pro- a culture and capacity for dignified and foundly changing society. This “method profitable work; altogether a general of Christian life” offered, moreover, sev- style of joy guaranteed by infinite mani- eral essential ideas on the spirituality festations that the educational genius of the priest educating the young, knew how to invent: games, theatre, ex- whom Don Bosco had already become. cursions, music, singing.” His personal conviction, according to Don Bosco, obviously, was not the first “to which, there was no contrast between

20 serving God and a happy life, was Rome ..., my thoughts always fly to based on the intense love he nourished where I have my treasure in Jesus Christ, for his young people: because he loved my dear children of the Oratory.” them, he wanted them happy now and It does not seem irrelevant to me that in eternity, as he often repeated. Thus, for both of them, Paul and Don Bosco, example, the brief introduction conclud- desire happiness for those they love with 2020 ed: “My friends, I love you with all my predilection. The mandate to rejoice, heart, and your being young is reason in Paul, to serve God in joy as a ‘method enough for me to love you very much. of life’, in Don Bosco, have as their You will certainly find books written by origin and cause the passionate love persons much more virtuous and much that each of them felt for their own: more learned than myself; but, I assure the beloved of the apostles must live you, you would be hard put to find any- happily! one who loves you more than I do in Je- First, they know that they are loved, then sus Christ, or who care more about your they feel happy. This also means that on- true happiness than I do ... Live happily, ly those who love can, like Paul to the and may the Lord be with you.” Philippians, command people to live The fruit and proof of Don Bosco’s pas- happily and know, like Don Bosco, how toral charity is, therefore, an educational to trace a path to achieve happiness. system that has “cheerfulness among its Joy, imposed or facilitated, is a sign and primary factors.” Cheerfulness is for Don proof of love given, of love proper to ed- Bosco “not only recreation, entertain- ucators and apostles For this very rea- ment, but authentic, irreplaceable ped- son, for there to be joy as a life commit- agogical reality”, “the particular stamp ment, the community must know that it of [his] educational love.” is loved to the end (Jn 13:1). Paul and Don Bosco reproduced Jesus’ behav- 3. Ideas for further reflection iour, authenticating themselves as did His Between the repeated Pauline exhorta- apostles: “As the Father has loved me, so tion to the Philippians to live joyfully in have I loved you. Abide in my love. I the Lord and Don Bosco’s offer to the have said these things to you so that my Day Missionary Salesian boys at Valdocco of a method to live joy may be in you, and that your joy may happily in the service of God, there is a be complete.” (Jn 15: 9,11). big difference. The Apostle of Tarsus makes a generic appeal, apparently 3.2. Joy, commanded by the apostle, without a concrete reason; the educa- facilitated by the educator tor of Turin presents cheerfulness as the “Finally, my brothers, rejoice in the Lord” ordinary way of being holy and traces a (Phil 3:1); “Rejoice in the Lord always – path to achieve it. There are, however, Paul insists further on – and again I say, profound correspondences that de- Rejoice.” (Phil 4:4). Don Bosco, instead, serve not only to be briefly noted, but writes: “I would like to teach you a kind which are worthy of further study. of Christian life that will make you happy and contented. I want to show you 3.1. We want those we like to be happy what true enjoyment and pleasure is, so “My beloved” (Phil 2:12), writes Paul from that you may follow the advice of the Ephesus to the Philippians, “God is my holy prophet David: Serve the Lord with witness, how I long for all of you with the gladness.” compassion of Christ Jesus” (Phil 1:8), Exhorting to joy is the duty of the apos- “my brothers and sisters, whom I love tles of Christ. While Paul can ask, and ex- and long for, my joy and crown” (Phil pect, from his own that they live in joy 4:1). And Don Bosco: “Although here in since they were saved in Christ Jesus, 21 Don Bosco, with perhaps more practical Appearing in the words of Don Bosco is realism and educational sensitivity, facil- the profoundly Christian experience: itates an adequate environment and happiness is an experience always felt a precise methodology to ensure that ...,at times even in suffering (Mt 5:11): the his young people serve God with good one who lives in grace has “a happy cheer. The final purpose of the two al- heart even in afflictions.” The mixture of ways remains the same, to live in the afflictions and cheerfulness in good peo- Lord, in Pauline language, that is, in ple is the price to pay: Don Bosco knew virtue, or in holiness, as Don Bosco it well; it is enough to recall here the prefers. The merit of Don Bosco, in com- dream of the rose arbor. Joy, the Chris- parison with Paul, is that he made a tian joy, the Salesian joy, “is a joy that nur- programme available to his young tures itself on sacrifice, sometimes ardu- people, suited to them and that was a ous, welcomed with a smile ..., as a com- daily experience of joyful holiness. pletely normal thing, without attitudes The apostle “can” call for joy; the edu- of the victim or hero.” “I am filled with cator must make it possible by showing consolation; I am overjoyed in all our the way. affliction” (2 Cor 7:4), Paul admits to the Corinthians. And Don Bosco, to the 3.3. A joy to be experienced forever trusted Brother Enria: “Today Don Bosco “Rejoice in the Lord always” (Phil 4: 4) ex- is happier than usual ... Yet today I horts Paul. “Be cheerful”, Don Bosco of- received the strongest displeasure ten repeats. And he reflects: “Besides, I have ever had in my life.” we see that those who live in the grace The apostolic defence of believing joy, of God are always cheerful, and have a therefore, imposes the need – as sensed happy heart, also in afflictions. On the by Don Bosco – for a true discernment contrary, those who give themselves to of “what the real amusements and the pleasure live angrily and strive to find real pleasures are.” An arduous task peace in their pastimes, but they are al- for the Christian educator today! “The ways unhappy: Non est pax impiis.” modern world offers young people Shortly before repeating the mandate of many pleasures and entertainment, but joy (Phil 4:1, 4), Paul warned his compan- little joy. The educator may believe that ions that they should move away from he has made a great step forward in the ‘dogs’, preachers who agitated his educational practice when he has common life (Phil 3:2), true enemies of made the young person understand the cross of Christ (Phil 3:17). and, better still, experience the differ- Joy, when it is questioned or is fought ence that exists between pleasure and against in a community, must be defend- joy.” That it is very difficult does not make ed, because it is a gift to be preserved it less urgent. But the Salesian educator or safeguarded as the grace that it is. – Fr Chávez warns us – must help young We should not let Don Bosco’s insistence people to recognise and take advan- go unnoticed: we are always alive, tage of everyday joys: “a patient edu- cheerfully or happily, unhappily or in cational effort is needed to learn, or anger; the difference lies in living with or learn again, to savour, with simplicity, the without God. “Authentic, genuine hap- many human joys that the Creator puts piness is not possible for those whose on our path every day.” heart is not at peace, while it becomes an effective reminder or summons for 3.4. Only in the Lord is joy possible those without it: ‘The devil’ Don Bosco “Rejoice in the Lord” (Phil 4:4). “If you said, ‘fears cheerful people’ (MB X, 294 want – Don Bosco often said to young English edition).” people – your life to be cheerful and 22 peaceful you must try to be in the grace is the same fatherliness, friendship and of God.” Don Bosco, like Paul before trust awakens attention in the young him, was convinced that full and lasting man to the movements of grace.” “The happiness is only possible by living in second support of youth is holy com- grace, acting as a Christian. Without ex- munion,” he wrote in his outline of the life cluding the pedagogical value of joy, as of Besucco. And in the Life of Dominic 2020 an environment to breathe in his works, Savio, he has his main character say, “If I and where it is lacking, as an infallible have some particular need I go to Holy diagnostic criterion for judging their Communion ... What else do I need to unease and educative efficacy, for make me happy? Nothing in the whole Don Bosco cheerfulness has its founda- wide world ...” “Filled with this spirit,” Don tion in God: “Don Bosco sees in it an in- Bosco said “Dominic’s days were full of dispensable manifestation of the life happiness. This was the source of that of grace ... Life in holy cheerfulness is wonderful cheerful spirit which was the precisely the way of Christian life that soul of all his actions.” There is no doubt Don Bosco intends proposing to young that Jesus Christ, whom we approach in people.” the Sacraments, “dominates the spiritual And this is precisely why,, as well as tak- life of Don Bosco and the environment ing detailed care of other more striking that he has at its centre.” Being with him, expressions of cheerfulness in the Orato- in him, is a reason for joy. ry, Don Bosco put, and defended, sacra- “Among the obstacles to the new evan- mental practice as an ordinary and in- gelisation is the very lack of joy and dispensable means of integral educa- hope ... Often this lack of joy and hope tion: “Say what you will about the vari- is so strong as to affect the very fabric of ous systems of education, but I find no our Christian communities ... May the sure basis, except in the frequency of world of our time, which seeks, some- confession and communion.” And on times in anguish, sometimes in hope, re- the pages written by him on the preven- ceive the Good News not from sad and tive system, that short treatise in which discouraged , impatient and anxious Salesian Missionary Day Day Missionary Salesian “his reputation as a pedagogue and evangelists, but from ministers of the educator is anchored”, Don Bosco Gospel, whose life radiates fervour, fer- strongly affirms that “Frequent confes- vour they have first received in the joy of sion, frequent communion, daily mass Christ in them, and accept putting their are the columns that hold up an educa- lives at stake so that the Kingdom is pro- tional edifice, from which one wants to claimed and the Church is implanted in keep threats and the lash distant.” And the heart of the world.” he continuously advises stressing for Salesian men and women, like the other young people “the beauty, greatness, members of the Salesian Family, let us feel holiness of the Religion which proposes proud to have received a pedagogi cal such easy means as the holy Sacra- inheritance from Don Bosco that knew ments indeed are, as so useful to civil so- how to make joy not only a daily experi- ciety, the tranquillity of the heart, the sal- ence of life, but above all the Salesian vation of the soul.” journey towards holiness, towards God. To me it seems remarkable, and very Nothing strange, therefore, that the words much so, that Don Bosco privileges con- “joy”, “joyous” have “an honourable fession as a “key to education.” There, place” in our Constitutions, where they he appreciated the same style of ap- have been accepted as a “constitutive proaching the young person that he feature” of the Salesian charism. And as used within the educational process: “it such must they remain.  23 The Oratory - Youth Centre in the Salesian Youth Ministry Frame of Reference SALESIAN YOUTH MINISTRY

The originality of the Salesian Oratory in the life of the young with special The Oratory of St Francis de Sales in Val- attention to their needs, problems and docco was the first stable work, the hou- opportunities; se that gave a start to all the others. The • from a part-time festive (weekend) educational environment built up in oratory to a full-time home extending the Oratory was Don Bosco's pastoral throughout the week through personal response to the needs of the neediest contacts and other complementary teenagers and young people in the city activities; of Turin. To most of them, together with • from the teaching of catechetical the catechism, it offered wholesome re- content to a systematic educative and creation, elementary education and job pastoral programme, the Preventive skills for life. Don Bosco knew how to gua- System; rantee formation and Christian commit- • from services thought out for the ment to young people who presented young to a family style presence of edu- him with more urgent educational chal- cators in the midst of the young in their lenges. Don Bosco’s personal imprint recreational and religious activities; shaped the Oratory and its practice • from a referential institution for adults became the preventive criterion ap- to community living with young people, plied over the years: youthful involvement, a community open to all; from a basic catechism lesson • • from the primacy of the pro- to a presence and participation

24 gramme to the primacy oratorian heart, in style of the person and of in- and in quality, convinced terpersonal relationships; that in time and with the • from a parish focused cooperation of families, on worship and devotion our educational aims will 2020 to the missionary impulse be successful. of a youthful community The Salesian Oratories ha- open to young people ve been able to adapt to who neither know nor find new situations, in different any reference in that ways, also assuming diffe- parish. rent names. In some con- texts, the term “Oratory” This enthusiasm of the Pre- means a programme, ventive System aroused in weekday or weekend, young people the desire designed especially for Day nary to grow and mature, pas- children and pre-adolescents, but also sing from the immediate needs of enter- open to a broader group, promoting tainment and education to more syste- various forms of leisure and religious ga- matic and deep commitment to human therings. A “Youth Centre” means a and Christian formation. They learned structure, especially for adolescents and from their involvement in activities how older youth, open to all, with specific to take a leading role in activities, be aims of growth to full maturity, pursuing animators in an educational environ- group dynamics for a human and Chri- ment at the service of their companions. stian formation. By “Oratory-Youth Cen- Don Bosco’s Oratory is at the very origin tre” we should understand not just an of all the Salesian work and constitutes oratory but also a commitment to more its prototype. It inspires all the different mature young people (C. 28; Reg. 5, 7, evangelising projects and services of the 11-12, 24; GC21, no.122). Many works of Salesian mission (cf. C. 40). The historical the Congregation are currently Oratory- Missio Salesian development and spread of Don Bo- Youth Centres which carry out various sco’s work has not changed the basic educational projects with a greater principles nor the characteristics of the number of beneficiaries, capable of in- Salesian Oratory. However, new socio- volving and arousing interest in the educational scenarios and the pheno- young. They take on many forms and mena that mark the situations of youth, characteristics depending on the diver- necessitate renewal. There is a new con- se geographical, religious and cultural cept of leisure, a much-valued reality in sets of circumstances. There are, for our society as a space open to all sorts example, evening oratories, mobile of social and cultural experiences which presences for youth-at-risk, area or nei- enhance social relationships and deve- ghbourhood oratories well connected lop personal skills. New educational with each other, oratories that offer environments and stake-holders have unemployed and marginalised young emerged which are open to youth em- people the opportunity to gain basic powerment. In a situation where free ti- education and thus prepare themselves me for the young is filled with many acti- for some work; there are yet others that vities and often also by civil institutions try to rehabilitate young people faced with substantial resources, the Oratory with serious social dangers.  welcomes requests for activities with an 25 Christus Vivit POPE FRANCIS

Suitable environments creating an attractive and fraternal 216. We need to make all our institutions environment where others can live with better equipped to be more welcoming a sense of purpose. to young people, since so many of them 217. In a word, to create a “home” is to have a real sense of being orphaned. create “a family”. “It is to learn to feel Here I am not referring to family pro- connected to others by more than me- blems but to something experienced by rely utilitarian and practical bonds, to be boys and girls, young people and adults, united in such a way so as to feel that parents and children alike. To all these or- our life is a bit more human. To create a phans – including perhaps ourselves – home is to let prophecy take flesh and communities like a parish or school make our hours and days less cold, less should offer possibilities for experiencing indifferent and anonymous. It is to create openness and love, affirmation and bonds by simple, everyday acts that all growth. Many young people today feel of us can perform. A home, as we all that they have inherited the failed dre- know, demands that everyone work to- ams of their parents and grandparents, gether. No one can be indifferent or dreams betrayed by injustice, social vio- stand apart, since each is a stone nee- lence, selfishness and lack of concern for ded to build the home. This also involves others. In a word, they feel uprooted. If asking the Lord to grant us the grace to the young grow up in a world in ashes, it learn how to be patient, to forgive one will be hard for them to keep alive the another, to start over each day. How ma- flame of great dreams and projects. If ny times should I forgive and start over? they grow up in a desert devoid of mea- Seventy times seven times, as many ning, where will they develop a desire to times as necessary. To create strong devote their lives to sowing seeds? The bonds requires confidence and trust nur- experience of discontinuity, uprooted- tured daily by patience and forgiveness. ness and the collapse of fundamental And that is how the miracle takes place: certainties, fostered by today’s media we feel that here we are reborn, here culture, creates a deep sense of orphan- we are all reborn, because we feel hood to which we must respond by God’s caress that enables us to dream of a more human world, and therefore of a world more divine.” 218. Along these lines, our institutions should provide young people with pla- ces they can make their own, where they can come and go freely, feel wel- come and readily meet other young people, whether at times of difficulty and frustration, or of joy and celebration. Some of this is already happening in ora- tories and other youth centres, which in many cases offer a friendly and relaxed setting where friendships can grow, whe- re young men and women can meet 26 one another, where they can share mu- sharing the faith and for mutual help in sic, games, sports, but also reflection and bearing witness. The young are able to prayer. In such places, much can be of- guide other young people and to exer- fered, without great expenditure of cise a genuine apostolate among their funds. Then too, the person-to-person friends.” contact indispensable for passing on the 2020 220. This is not to say that they should be- message can happen, something who- come isolated and lose all contact with se place cannot be taken by any pasto- parish communities, movements and ral resource or strategy. other ecclesial institutions. But they will 219. “Friendship and discussion, often wi- be better integrated into communities thin more or less structured groups, offer that are open, living their faith, eager to the opportunity to strengthen social and radiate Christ, joyful, free, fraternal and relational skills in a context in which one committed. These communities can be is neither analysed nor judged. Group settings where they feel that it is possible experience is also a great resource for to cultivate precious relationships.  EVOLUTION and TRANSFORMATIONS of the Salesian Oratory

Fr MICHAL VOJTÁS˘, sdb

1. Background of a Festive Oratory ring his years of study in Chieri, Don Bo- (1820s and 1830s). sco organised the “Society for a Good Day Missionary Salesian The activities of those years would be Time” which in its very simple rules em- characterised by “doing good” and bodies two complementary forms of lo- “defending the little ones” and in orga- gic: duties and the joy of Christian life. nising meetings that alternated prayer, “At the Becchi there was a field in which stories, catechesis and recreation. Du- grew several trees. One of them, a mar-

27 tinello pear tree, that is still there, was I seemed to be in the old Oratory at re- very helpful to me then. I used to sling a creation time. It was a scene full of life, rope from it to another tree some distance full of movement, full of fun. Some were away. I had a table with a haversack running, some were jumping, some were on it, and on the ground a mat for the skipping. In one place they were playing jumps. When I had everything set up leap-frog, in another tig, and in another and everyone was eager to marvel at a ball-game was in progress. In one cor- my latest feats, I would invite them to re- ner a group of youngsters was gathered cite the rosary and sing a hymn. Then round a priest, hanging on his every standing on the chair, I preached to word as he told them a story. In another them or, better, repeated as much as I a cleric was playing with a number of could remember from the explanation lads at chase the donkey and trades. of the gospel I had heard in church that There was singing and laughing on all si- morning; or sometimes I recalled episo- des, there were priests and clerics eve- des from something I had heard or read. rywhere and the boys were yelling and After the sermon there was a short pra- shouting all round them. You could see yer, and then the show began. At that that the greatest cordiality and confi- point you would have seen, just as I am dence reigned between youngsters telling you, the preacher transformed in- and superiors. I was overjoyed at the to a professional acrobat. I did the swal- sight, and Valfrè said to me: ‘You see, low trick and somersaults, walked on my closeness leads to love and love brings hands, tied the pouch around my waist, confidence. It is this that opens hearts swallowed coins and then produced and the young people express every- them from someone’s nose.” (MO, in thing without fear to the teachers, to the Salesian Sources) assistants and to the superiors. They be- come frank both in the confessional 2. Founding experience of the and out of it, and they will do everything Festive Oratory in Valdocco they are asked by one whom they know (1840s and 1850s) loves them.’ (Letter from Rome, 1884, in Don Bosco’s oratory for the young did Salesian Sources.) not seek to be there for small, limited groups or even restricted to young peo- 3. “The oratory attached” to the ple from the parish area; in the first in- Salesian boarding school stance it targeted young people from (1860s, 1870s and 1880s) the working classes while not excluding The oratories were set aside due to eco- marginalised youth from slum areas on nomic difficulties and growing collegia- the outskirts; it did not rely on constraint lity – the Salesians were prepared within and based its leverage on free sponta- the boarding schools for the work of the neous participation beyond belonging boarding schools, especially for tea- to any specific city parishes. This festive ching, and the oratory was no longer oratory grew with offers of evening clas- part of the mindset of the majority. It was ses, night schools, then expanded with necessary to recall the importance of accommodation in the House attached. the oratories and oppose some thinking, In the 1850s, Don Bosco was the priest of such as: “Any priest is enough for a festi- the oratories whose mission as an edu- ve oratory to work.” cator and companion to holiness (Domi- “Each director should see to setting up nic Savio) matured fully over the 1850s. a festive Oratory in his House or Institute, 28 if it does not yet exist, and to develop it 1) a pressing invitation to oratory person- if it is already established. He should nel to “renew themselves through daily consider this work as one of the most im- study of current affairs” in order to portant of all the works entrusted to him, “understand the real importance of recommend it to the charity and bene- Christian sociology for the salvation volence of the wealthy people around of society”; 2020 the place, in order to have the necessa- 2) a strong recommendation to comple- ry subsidies, speak often of it in confe- te the action of the oratories “with works rences, encouraging the confreres to lo- of an economic and social nature”, so ok after it, and instructing them to do so, that young people find “the moral edu- and never forget that a festive Oratory cation and assistance” in them “that is was already the cradle of our humble instead being offered to them by anti- Congregation” (4th General Chapter, Christian groups and institutions”; for Valsalice 1886). example: cultural groups; social conver- “The festive Oratory is not a source of sations; vocational training schools; revenue, but rather a constant item of job placement secretariats; registration expenditure: and it is for this reason that office at the National Pension Fund; in various places where the Salesians blue-collar worker insurance; professio- were called to run an oratory and were nal hygiene conferences; instructions on then left to themselves, they were for- work legislation; initiation into St Vincent ced to open hospices and colleges, just de Paul Conferences; preparation for to keep alive.” (Bollettino Salesiano 27- military groups; assistance for young mi- 1903-4, 108) grant workers according to the Kolping system, etc. 4. The daily oratory in development 5. Associations and oratories during the time of the Congresses in the fascist era (1890s - 1920s) (1920s and 1930s)

With the importance of social issues and Given the boost that Pius XI had given Day Missionary Salesian anti-clerical proposals came a growing sensitivity to the relevance and quality of catechetical education and Christian formation of young people. Oratories were the best “place” for dealing with this, but at the Congresses, they also di- scussed the conditions for bringing ora- tories up to date with the times: the daily oratory as a response to the phenome- na of leisure time, sports associations, scouting, experimentation with ci- nema in catechesis ... During the last meeting on the Oratories at which Fr Rua presided in 1909, the ade- quacy of the festive Ora- tories at the time was affir- med, especially for young people aged 14 to 25: 29 to the lay apostolate, Philip Rinaldi insi- ferent from Catholic Action’s own form sted that everything the Pope desired of organisation. They are works, therefo- had already been found to be part of re, that one would certainly not call Salesian sodalities and youth clubs, wi- works of Catholic Action, but can and thout any formal aggregation to Azione must be said to be true and providential Cattolica (Catholic Action). With the in- auxiliaries of the same.” (Acts of the creased impact of innovations in the re- Superior Council 11 (1930) 55, 915-916) creational and communication fields, Rinaldi said that the Salesian education 6. The catechetical crusade in the system already bore within it the secret oratories and its influences to an intelligent form of modernity, (1940s and 1950s) accepting everything that was truly Catechesis was called on to become a Christian, but vigorously excluding what powerful means of attraction and for- deviates from and corrupts it. As for the mation in the approach taken by Peter rest, we either batpise it, that is, make Ricaldone. His argument is as follows: the it our own, or we leave it to others: origins of the Salesian work are connec- caetera tolle! ted with catechism; religious ignorance “Now, making good Christians who are is the source of the masses’ estrange- involved in the hierarchical apostolate ment from practising Christianity; a rene- is the special mission of our Society, whe- wed catechetical and oratorian com- re the active involvement of the laity in mitment therefore becomes necessary the apostolate is a permanent fact ... In through regulations, planning, personnel, our mission, however, to prepare and catechists, formation, the Congregation form future members of Catholic Action, for Christian Doctrine, ways of attracting that is, lay people who are part of the young people to the oratory, methods hierarchical apostolate of the Church, and approaches, seeing Don Bosco as we must follow the examples of our Bles- the catechist, teaching aids and books, sed Father and faithfully practise his me- activism, exams, competitions, feast thods. Among these methods the Soda- days, the Word of God, recreation, thea- lities of the Immaculate Conception, St tre, architectural choices, aids for the Aloysius, St Joseph, the Blessed Sacra- examination of conscience ... ment and the Altar Boys Society play an important role. They enter the ranks of groups that are so dear to the Holy Father and that he so often commends and recommends. There is such an ad- mirable variety of organisations aiming at a more intense ascetic culture, the practices of piety and religion and par- ticularly the apostolate of prayer, as well as the exercise of Christian charity in all its different forms and applications. They result in a de facto widespread and highly effective individual and so- cial apostolate, with their equally varied forms of organisation appropriate to individual initiatives, but nonetheless dif- 30 “It is true, we are few and hardly equal keen social sense and a keen sense of to the relentless and immense needs; adherence to today’s world. But it also moreover, our apostolate is of yesterda- notes symptoms of weakness. Among y’s kind ... The essential thing is that not educational themes, the strategy of even one of us remains deaf to the divi- gradualness emerges, the need to re- ne call and that everyone, in this immen- spect the evolutionary rhythms of the 2020 se and multifaceted field of action, young person, the need to update spiri- lends their work with enthusiasm and al- tual direction and educate to Christian ways. And since Divine Providence wan- love and purity. The Chapter solemnly ted the poor sons of Don Bosco to pitch stated in the first deliberation on the their tents on every shore, it is our duty, theme of the youth apostolate that during this auspicious time of centenary “Special attention must be given to feast days, to give breath to the trum- the original work of the “festive oratory”, pets and let the voice of God and of fittingly brought up to date and resha- the Church resound powerfully once ped in name and structure” (Acts of more beneath all skies, inviting everyone GC19 ASC 47 (1966) 244, p.103) Requi- to the holy crusade.” (Fr Ricaldone, red for this purpose was a “Centre for Oratorio festivo catechismo formazione Oratories” and a “Central Consultation religioso, Strenna 1940, 34-36) Group”, or council, at the level of the Congregation’s general governance, 7. Changes brought in by Vatican II which had the task of drafting a set of (1960s and 1970s) General Regulations for the Oratories. Reflected in the General Chapter of Various structures were proposed at the 1965 are instances of the world of youth: level of Provincial Conferences, Provin- a keen sense of freedom, a ces and Houses. “The oratory as a centre for youth, still has a very good reason for its existence and is needed more than ever before, Salesian Missionary Day Day Missionary Salesian especially at the present time ... The pa- storal renewal of Vatican Council II has emphasised the need for this form of ap- proach to young people : open part of their life, adapted to their psychology, re- sponding to their vital and varied inte- rests, all creating an ideal setting for the meeting between the priest and the young person ... The oratory should not li- mit itself to the crowd of boys who just come there, but it must become a pa- storal instrument of approach to all young people opening out in this spirit of missionary dialogue, to all the youth of the parish area, city – to include those of no faith at all” (Acts of GC19 ASC 47 (1966) 244, p.137)

31 “The group, as a place marked by vo- luntariness, has allowed several indi- spensable conditions for the growth of the young person to emerge, organised around the concept and practice of animation. Animation is founded upon the conviction that in every young person there are re- sources of goodness to awaken. Consequently, it welcomes the indivi- dual and appreciates that person’s energies. It continually opens up 8. Oratory and Youth Centre new horizons of humanity and faith by between planning awakening responsibility. With this, it in- and group animation tends to make young people the prota- (1980s and 1990s) gonist and managers of their own life.” The life of the oratory spells out the Sale- (SYM Frame of Reference, Salesian Youth sian Educative and Pastoral Project Ministry, 1990, 95) through some typically oratorian cha- racteristics of the Educative and Pasto- 9. The postmodern oratory of the ral Community: a great capacity for third millennium attracting, approaching and sharing In the third millennium we see a decrea- with the world of young people, attenti- se in the spontaneous kind of group as- ve to their demands and needs; flexibili- sociations that were typical of the post- ty and creativity to adapt more and council period. There is more individua- more to the diversity and spontaneity of lism and loneliness In the life of young the oratorian environment; but at the people, and a passiveness induced by same time with a clear and shared the absence of hopeful scenarios and awareness of the proposal and project new communication methods that ulti- that favours unity of criteria and conver- mately create a sense of “post-apoca- gence of interventions, avoiding disper- lyptic” loneliness – as if the past no lon- sion and individualism; welcome and ger existed and the future is uncertain. attention to the individual, overcoming The strong points of the Oratorian propo- rather more functional relationships; sal revolve around personal accompa- ample space for involvement and re- niment, vocational discernment, and sponsibility of the young people them- a necessary “radical” evangelisation, selves; sensitivity and presence to the lo- which sets aside the proportional logic cal area, availability for actively colla- of “education/evangelisation = 50/50.” borating with the educational and pa- storal issues found there. The strong “The key point is the Gospel, its guiding points of an “open” mentality are then function and its radical inspiration. It is a delineated in the life of the groups that message that interprets life in greater implicitly and explicitly form the Salesian depth than any other. Evangelisation Youth Movement and its concept of has a power that challenges. It is not so- animation: mething added on. The Gospel beco- 32 mes part of the way of thinking of the of primary importance in supporting the structural unity of one’s personality. Its faith. These small events in various social operating and evaluating criteria refer contexts have the capacity to bridge to Jesus Christ. A service of education the gap between larger ecclesial events that aims intelligently at the holistic for- and the parish. mation of the young is not afraid of The Church must adopt a language 2020 being challenged continually on the capable of relating to the habits and meaning and the reasons for evangeli- culture of young people so that everyo- sation ... The Gospel inspires the criteria ne can have the opportunity to listen for judgement, guides the basic choices to the message of the Gospel, using in life, sheds light on ethical conduct in several tools: private and in public, governs interper- • Multimedia - The Internet offers the sonal relationships, and gives direction Church an unprecedented opportunity for working and living. The dignity of the for evangelisation, especially through person is enhanced by interaction with social media and online multimedia faith. In meeting the good news, the hu- content; man person reaches the highest point as the image of God, which reveals the • Sabbatical years - Periods of time transcendent destiny of life and sheds spent in service with charitable move- new light on all human rights.” (SYM ments and associations give young peo- Frame of Reference, 2014, 62-63) ple a mission experience and room for practising discernment; 10. The oratory of the future ... • Arts and beauty - Beauty is universally The young people at the pre-synodal recognised and young people respond meeting (19-24 March 2018) indicated a in a particularly positive way to creativity few wishes for the youth ministry of the and expressiveness; future: we would like the Church to meet • Adoration, meditation and contem- us in different locations where it is curren- plation - We also appreciate the con- Salesian Missionary Day Day Missionary Salesian tly barely or not at all present. Above all, trast of silence through Eucharistic ado- the place where we want to be met by ration and contemplative prayer. Silence the Church is “the street”, where all sorts is the place where we can listen to the of people can be found. The Church voice of God and discern His will for us; must take the digital world into conside- • Testimony - The stories of people who ration In the same way as it considers va- are part of the Church are effective rious physical places where we can me- ways of evangelisation. The lives of the et. In short, we would like to be met whe- re we are – intellectually, emotionally, spi- Saints are still relevant to us as they are ritually, socially and physically. paths towards sainthood and personal The initiatives that have a happy outco- fulfilment; me are those that offer us an experience • Synodality - we feel that this dialogue of God. This is why we respond positively between the young and the mature to those initiatives that allow us to under- Church is a vital and fruitful listening pro- stand the sacraments, prayer, and liturgy cess. This culture of openness is extreme- in order to be able to share and defend ly healthy for us. (Synod of Bishops, our faith in a secularised world in an ap- The Young, Faith and Vocational Discer- propriate manner. Even small local nment, Final Document of the pre- groups, where we can express our que- synodal meeting in Rome 19-24 March stions and share Christian fellowship, are 2018, art. 13-15.)  33 THE SALESIAN ORATORY between memory and prophecy

Fr JUAN VECCHI, sdb

Let us take several passages from the article: L’oratorio salesiano tra memoria e profezia, in AA.VV., Oratorio Salesiano tra società civile e comunità ecclesiale. Atti della conferenza nazionale CISI, Tipografia Don Bosco, Roma, 1987.

1. The Oratory shapes Annals to this transformation, reporting Salesian identity Don Bosco’s evaluation of the existing or- ... Don Bosco, according to the unani- atories: “from their examination he saw mous opinion of scholars, adopted an ex- they were no longer for our times.” And isting institution and modelled it in accor- he indicates the reasons: “Besides being dance with the needs of the young peo- only open for a few hours in the morning ple to whom it was addressed and ac- or in the evening, only young men of cording to his genius or charism. This had good behaviour were admitted, present- a definitive impact not only on the exter- ed by their parents with the obligation to nal organisation of the oratory (activities, withdraw them if they did not behave structures ...), but shaped its style and its well; where unruly types gathered at internal physiognomy. His biographer, Fa- street urchin shelters, police-style meth- ther Ceria, dedicates a chapter of the ods were used to both force them away and hold them. Instead, he started from three diametrically opposed concepts. The oratory was to fill the whole festive day, it had to open its doors to as many children as possible, and it had to be governed with paternal authority.” But if Don Bosco gave an original form to the oratory, this in turn made the charity that had urged him in the direction of youngsters a form of pastoral practice and the norm. And thus, the oratory shaped Salesian identity, spirit and pastoral care. It is right, therefore, to clarify that study- ing the Salesian Oratory does not mean technically verifying the fact that a generic institution is valid, but going back to an original charism, placing oneself in the perspective of the Sale- sian vocation and mission ... 2. The Salesian oratory: “Open Mis- sion” in the continent of youth Don Bosco had, in poor and abandoned young people, the first and substantial 34 reference for his vocation. The mission en- and, starting from them, everyone is then trusted to him did not consist in inserting included. For this reason and because of himself into a specific pastoral institution, its direct reference to the urgent needs albeit with a new approach or setting, of poor young people rather than to but in reaching out to young people with canonical titles and structures, Don an intervention of salvation. Bosco’s oratory was seen as “marginal” 2020 He knew that an oratory could be from an institutional point of view, while “parochial”, i.e., managed by the parish it from the point of view of “meaningful- and addressed to the young people ness” it began to emerge more strongly. who were part of it. But he established It found itself at the centre of social more his appeal directly to the needs of than ecclesiastical interest, and be- young people, without any titles of came an initiative that was both reli- canonical jurisdiction. He was driven gious and secular, an expression of pas- and authorised by charity and by the toral charity and human solidarity. priesthood he had received. Don Bosco’s oratory thus appears as an Being able to place himself within the initiative without borders, a movement existing pastoral institutions, with related towards young people to meet them undisputed skills in certain subjects and where they are - physically and psycho- areas of action, he chose to address logically. It proves to be as universal as the “young people who had no parish or salvific will of God. The movement is al- did not know which parish they be- ways towards religious, social and human longed to.” He was aware of being sent frontiers and margins, with its gaze turned directly to them, of being a missionary of to those whom regular institutions do not the young; and the ecclesial institution of that time “authorised” Don Bosco’s work as a valid complement to pastoral action where the “organised” church was unable to reach.

2.1. From encounter to proposal Day Missionary Salesian The Salesian oratory came about differ- ently from others: not as a venue for “nor- mal service” suggestions for those wish- ing to take advantage of it; but as a searching out in streets, workshops, con- struction sites. It locates itself within a hu- man and social sphere rather than in one of territorial jurisdiction. It is a choice of certain subjects before it is a program- ming of content and activities. If these subjects do not approach it, one must, as a first move, go outside to meet them: do not assume they will come, even though the proposal is an objectively valid one according to common parameters. Programmes are the result of meeting with these subjects or individuals. This in- fluences the style of the oratory and its inclusion within general pastoral care. In fact, the subjects chosen are the “least” 35 take into consideration, without exclud- the ethical concerns that could consti- ing but rather inviting others as well. It is tute a basis for dialogue: those who for everyone, not aimed at “special cas- have lost interest in the religious dimen- es” from the point of view of excellence sion; those for whom the Christian mes- or deviance, but towards the common sage falls within a generic framework of poor in whom are resources for welcom- religious thinking; those who do not ing a proposal for recovery and growth. recognise themselves as being part of Mission does not refer only to individuals, the Church in any way; those who, al- but also to society. By intervening at the though recognising themselves to be core of a strongly felt social problem, part of it, no longer attend. Don Bosco brought new light to the mis- A good number of them have not strayed sion of the Christian community in hu- far: they were simply born into “another man coexistence. What he had to say cultural continent”, assimilated “another regarding the influence of religion on in- language”, grew up in “other environ- dividuals, the motivations of the educa- ments”, developed “other things they tors and the reform of society, reveal the belong to.” kind of message he was offering the en- The call for a new evangelisation is, tire social context. therefore, more than ever justified also as regards young people. 2.2. A form of mission to be updated The oratory is neither an ‘upper room’ for This is “memory.” The missionary trait that the best nor a venue for the recovery of seems to be so clear in the origins of those who fall into serious kinds of de- the oratory and that fades in subse- viance. It is built on the measure of “this” quent realisations, provokes reflection in common youngster, this young person, a several directions. category to which the greatest number A first reflection concerns the “type” of belongs today. recipient as the measure on which the From this choice one opens out to more oratory must be considered today and, particular needs to the extent that the starting from which it then becomes environment allows for this and the com- open to everyone. There is the invitation munity is capable of offering solutions to of the Church to start from the least; from these needs through specific and well- those who have remained outside the developed initiatives. normal circuits of evangelisation and The question with regard to ‘which indi- educational attention. They are the ones viduals’ also involves the problem of who are “distant”. There is no doubt age. The oratory which came about as about their numerical consistency. It is evident in the data on Sunday “atten- dance”, on catechesis and even on Baptism and First Communion. The num- ber of young people reached by eccle- sial initiatives is an insignificant percent- age of the total of all individuals con- cerned. A similar “analogous”, though not identical assessment can be made with regard to educational institutions, given the trend of youth marginalisation. The phenomenon has been the subject of in-depth reflections and accurate distinctions. There are ones who are “distant” from 36 a place for those up to teenage years, one or more parishes, so too, parochial today feels the need to adapt its pro- activity cannot frame or encompass all posals to older youth, not only due to de- the possibilities of an oratory. This will al- mographic decrease but, above all, due ways be an initiative at the frontiers, at to the expansion of the age of youth the meeting point between the Christian and the time they spend in education. community and civil society: a presence 2020 In fact, it is in this period of youth where of Christians among young people and today we see the most worrying phe- an initiative for the evangelisation of the nomena of abandonment, the most se- ecclesial community. rious risks of marginalisation and also the The two poles of tension must be main- most interesting manifestations of com- tained: being missionaries beyond mitment and involvement. parishes, operating within ecclesial com- Another series of reflections concerns munion rather than only within the limits the “missionary nature” of both parish or- of a pastoral circumscription, and be- atories and those that serve a broader coming awareness-raising advocates of area. In today’s churches that feel they communities and pastors as regards the are a ‘communion’ of apostolic ener- condition of the young and the prob- gies and charisms, the distance be- lems that emerge therefrom. tween institutional marginalisation and Finally, there is the practical question of charismatic significance should be over- how to make the searching out of young come or at least considerably lessened. people so characteristic of Don Bosco’s In Christian communities where mem- oratory relevant for today. Contact “out- bers know they are missionaries to the side the walls” is indispensable. human community at large, attention to Many oratories develop this by strength- the distant should be a commitment to ening their own ability to go to places all pastoral activity and not just the work where young people gather and bring of solitary “pioneers.” them together there. But the fundamen- The insertion of the oratory into a system- tal point is to manage to place oneself atic pastoral ministry thus seems not psychologically and pastorally in the only possible but recommend - midst of the problems less-favoured Day Missionary Salesian able. However, just as the ora- young people are dealing with. tory cannot exhaust all the The “neighbourhood” then becomes an possibilities of youth ministry in obligatory point of reference and prefer- ential attention as a “sensing field” and work space, but also as a place of inter- action between subject and agency that allows us to reach out to young peo- ple and in a more complete way. In addition to the presence in places where youth problems are dealt with and in relationship with agencies that deal with the formation of young people, the direct encounter with spontaneous youth groups or presence in the street through leaders cannot be excluded. 3. The mission has an “environment” of reference and irradiation The open mission expresses itself and is focused on an environment, even if it is 37 not limited to it. If there were no environ- zons embodied in people, proposals ment, it would become problematic (if and environments. not impossible) to develop substantial re- The oratory, therefore, does not corre- covery and growth programs; but if the spond as its first and main definition to oratory were to close itself within its own “catechism”, nor to “educational” insti- environment, its missionary nature would tution in the formal sense, nor to “leisure vanish and just become a normal serv- time” initiative. It is all these together in ice of religious “maintenance.” The envi- a convenient “mixture” aimed at open- ronment is then the foundation where ing individuals in given context to life, by one operates, from where one starts and welcoming and valuing what they al- towards which one converges. ready bear within themselves as desires, The meaning of this concept of ‘environ- tensions, acquired patrimony, perspec- ment’ is a composite one. It involves sev- tives, and through proposals that urge eral components and their related at- them to go further. tentions. Today’s mentality helps us to The general condition of young people grasp its overall meaning, the complete and their way of making choices and and balanced set of factors that favour making sense, as well as the condition- quality of life. ing that can compromise their develop- Don Bosco sensed its importance from ment, must therefore be seen in continu- his very first meetings with the boys in ity and interpreted in the light of salva- prison and on the streets. He carefully tion. The oratory is like a radar sensitive studied the conditions for the growth of to youth problems that emerge in young people and codified it through the neighbourhood in order to be able multiple indications ... to decide concretely through which image, gesture, announcement and 4. Open mission and environment intervention salvation can become an of reference aimed at saving event and an experience. young people There is, however, one indication that be- The word is perhaps unexpected in a longs to identity. To bring about the sal- project planning meeting. Although it is vation of youth, Don Bosco, among the full of meanings, it may appear too com- many possible approaches, preferred prehensive and, therefore, generic to ex- the “educative” way. It was a choice he press the concrete aims to be proposed reiterated in a particular way in the face in our particular situation. of two others: one that leaned more to- However, it is useful for our purpose to fur- wards the political and direct participa- ther explore its meaning as an objective tion in the immediate reform of society, event and a subjective experience. As and one that leaned totally on the “cat- an objective event, salvation is the real echetical” side, meaning one hat con- freedom from the risks that can compro- sidered the oratory in the same way as mise the development of a life lived in it considered parish catechism with the accordance with the human vocation, addition of a few playful activities, at- openness to new possibilities of life, the tractions that were not important in the offer of opportunities and help in fulfilling formation of the youngster. these merely glimpsed possibilities. The same educative path is understood As a subjective experience, it is the joy- more as the capacity to face life in its cur- fully experienced awareness of the indi- rent challenges and to prepare oneself vidual, of his own recovery, of distancing for the future, than as the development himself from the negative conditions of of formal and systematic programs. existence and the discovery of life hori- Starting from the idea of the oratory-as- 38 catechism-lesson, Don Bosco arrived at a tural animation is being proposed to not total, though not totalising formula, as he be confused with the countless neighbour- gradually made contact with the living hood “cultural centres” or committees? conditions of his boys. The strong cate- It should be noted that in Oratorian “pol- chetical connotation remained as a fun- itics”, each of the three aforementioned damental though not unique trait and elements necessarily includes the others. 2020 not even one that was isolated from the All three converge on the objective al- others making up his overall response ... ready described: personal and social growth, secular and ecclesial growth of 5. An original program of youthful the person through active participation expression, evangelization, in a purposeful environment. It follows cultural animation that the quality of each one is not built From memory we know the three only with its own elements, but results from elements on which the oratory was its integration into a “system.” The impor- founded: recreation, catechism, helping tance given to each of them as a whole with education (hereinafter “after-school and the “educative and pastoral” orien- programme”). Each of these seems to tation that is given to them determine have found its own place, so taking them the overall images of the oratory that we as a whole no longer serves as legitima- listed at the beginning of the report. cy for the existence of the oratory. We don’t have oratories today as a kind 5.1. Youthful expression of sports policy, so all children have The first element to pose problems is ex- somewhere to play; something similar, pression through play, games, recreation. with a little more respect, could be said From this more than from any other ele- of the other two aspects (catechesis and after-school or extracurricular activities). From this cue emerges the need for a careful verification of each of the areas of activity of the oratory and all of them taken together, precisely in relation to its Day Missionary Salesian identity and the current educational questions of young people. Already the fact of having replaced words means a change of perspective. Instead of “play” we have “youth expression”; for “catechism” we have “evangelisation”; after-school activities have been included within general cultural animation. An important problem is the material content of each of these aspects, but even more, their quality. And this leads us to further explore the educational and pastoral aspect, rather than the “technical” one. What games does the oratory have, in or- der to be what it is and not a club, an amusement park? What evangelisation can one expect from the oratory to be an enlargement, an expansion, and not a “replica” of parish catechesis? What cul- 39 ment, the Salesian oratory derives its the Gospel made to young people, and originality. Not that it’s the most impor- by further exploring this through a “cat- tant. But Don Bosco and generations of echetical” journey and by the proposal Salesians have emphasised it as an ed- of a spirituality inspired by the beatitudes ucational factor of the first order. to be lived, experienced: ‘I want to show From his personal experience and from you a way to be happy ...’ This an- his pastoral and educative practice, nouncement explains the acceptance Don Bosco drew some conclusions of spontaneous youthful joy and furthers which for a long time guided the choic- it until it becomes a programme. From es of the Salesians. the very beginning the oratory was a The first is that “the playground is more place for teaching doctrine and person- attractive than the church.” They are his al and community religious practice. words. The first step, therefore, for the type Also with regard to evangelisation, the of individual he dealt with, young and question arises as to the quality and pos- poor as they were, was to live this trend sible and desirable methods in the ora- positively. He attributed an extraordinary tory. In fact, circumstances, programmes importance to it in the totality of the and methods conform to different mod- youngster’s life, especially the poor child, els of communication of faith: there is for whom it constituted the necessary the “family” model, the “school” model, counterweight of freedom to and from the “parochial” model, the “association- working hours and difficult co-existence ist” model, the “secular” model. in workshops and the family. By liberating Each of these models reinforces different and developing joy and vitality, he aspects, underlines different approach- thought of consolidating human and es, prefers a type of experience, chooses spiritual equilibrium, and predisposing the a form of communication: being part of child to the positive. Games, playing, had a system, immediate experience, inser- a facilitating function throughout the ed- tion into the life of the community, rele- ucational process: “instead of punish- vance of the experience, tackling cultur- ment, we have assistance and playing.” al problems, commitment to social life. Nor did he underestimate values that play and expression develop by their 5.3. Which kind of very nature: sense of freedom, develop- “Oratorian evangelisation”? ment of bodily strengths, agreed upon What is the Oratorian model that does and accepted discipline or rules, com- not replace others but recycles them in munication, various skills. Integrated in a new kind of synthesis? a community environment and in a • The oratory aims at “missionary” evan- “system” of activities and interventions, gelization: it starts from the essential they took on other values, such as meet- proclamation and continually takes it up ing with friends, friendship, collaboration, again to place itself at the level of the social or civic sense, festive atmosphere, “least” and to anchor any new cognitive and allowed the educator the opportu- and practical progress within fundamen- nity to be part of the youngsters’ vital tal experience. This involves: the central- rhythms, getting to know them in spon- ity of concern for the proclamation of taneous moments and speaking to Christ in the community, in the way things them as a friend ... are organised and the preparation of the personnel involved; acceptance of 5.2. Evangelisation those who are at low levels of faith; go- But the oratory is characterised by the ing out to find those who are potentially fact that the youthful play and expres- available, but show no interest; going out sion is leavened by the proclamation of from one’s own bastion ... to communi- 40 cate a first attempt at proclamation to to perceive, learn and re-express faith. those who do not come forward of their • The evangelisation that takes place own accord; practising different kinds of through the oratory also knows how to first proclamation. be “systematic” without detaching itself • The oratory carries out an evangelisa- from what is lived, and experienced: cat- tion that speaks from life and about life. echesis is an element of all oratories; im- 2020 This means that the “facts” involving the plemented therein are a selection of young people in it become an event meaningful “core ideas” that throw light and announcement of salvation; that it on the experience of life, salvation, Jesus presents life, with its instincts and hopes, Christ; the reference points for making as a “gift”: that values what young peo- the choice are: the life of the oratory, the ple have within themselves, such as de- age of the youngsters (where they are in sires and ideals without being able to school), the most significant experiences, name these as religious, at least not yet; the liturgical rhythm, cultural issues. that brings together questions that come • In its evangelisation the oratory pro- from experience, from what is lived; that poses “qualified” goals for itself and tries is mainly “experiential”: it helps to discov- to achieve them following the rhythm or er faith and begins to live it by involve- pace of the youngsters themselves: from ment in a life already inspired by faith basic Christian formation, which is its rather than by verbal explanations. characteristic, to a strong, serene, militant • The oratory carries out an evangeliza- profession of faith (Paul VI) through to the tion that is more a provoked and ac- proposal and acquisition of knowledge companied search than a didactically of the faith, Christian culture, Salesian spir- valuable “lesson”: the great mystery to ituality, an outlet in committed presence be explored is the life of Christians and in the professional and social area of Jesus walking with them; the com- (“good Christians and upright citizens”). panion is the catechist who presents himself more as a friendly leader than a 5.4. Cultural animation “teacher”; there are so many ways; Finally, there is a third element: cultural Salesian Missionary Day Day Missionary Salesian everything carries a message of salva- animation. The expression recalls several tion: play, personal encounter, group, realities whose general knowledge we celebration, community, all as comple- take for granted. Let us just be reminded mentary and convergent ways; the fun- that culture includes the expansion of damental criterion is to be able to say personal experience, the perception of what young people are able to live and new dimensions of life and history, the live what they have been able to say: search for and development of mean- ing in life, the creative encounter with the effort that people and communities make for the quality of personal and tion and coming together at a time social life. when people find it hard to belong; it Cultural animation highlights a way of seeks to re-establish the harmony be- deepening faith through discussion with tween individual freedom and objective the problems of culture and co-exis- seriousness in the search for meaning tence, and for clarifying these by seek- and quality of life at a time of individual ing their meaning in faith ... development and pluralism; it would like to re-propose free giving (gratuitous- 6. Conclusion: ness) as the central category of exis- What kind of prophecy tence at a time when the functional It is said that we are in times of “cold” dominates. It is “Church mediation” for mythologies and utopias, except for those who are far from the Church, de- collective moments of exaltation. Per- tached from it, at a time when the Chris- haps ours might look like a “contained tian community feels that it is somewhat prophecy”, expressed in the form of a irrelevant in numerical terms; it proposes “pastoral response” which goes some- to become a leaven in the human com- way toward answering a current ques- munity at a time when the Church sees tion without renouncing further perspec- itself as being “in” and “with” the world, tives. If we study it well, however, we see although not “of” the world. that it is oriented towards the future, Isn’t this a proclamation of the future ... hope, events of salvation. a utopia we can make some efforts to The oratory, thus conceived, in fact seeks bring about? to be a form of proclamation at a time To Salesians already involved in schools of new evangelisation in secularised who said they lacked the personnel to contexts. It tries to work on an image of open the oratory, Don Bosco replied: the human being at a time of low invest- “This is the only way something radically ment in planning; it attempts to unify cul- good can be done for the population of ture and life at a time of fragmentation; a town.” Hence, historian Fr Ceria con- it would like to place the Christian expe- cludes: “the oratory ... continues to be rience at the centre of this synthesis at a the truly ‘popular’ work of Don Bosco, a time of a rupture between faith and cul- work to which his reputation as an apos- ture; it sets itself up as a place of educa- tle of youth is more closely bound.” 

42 TESTIMONIES of Oratory Work

ATOCHA (Spain) SERGIO HUERTA Fr IÑAKI LETE General coordinator for ministry in the House Director of the Work and director of the

and parish priest of Youth Centre 2020 the Sanctuary of Mary Help of Christians My name is Sergio. I’m The Salesians arrived in 42 years old and I am the Madrid in 1899 but in a director of the Atocha different place to where Youth Centre. we are now. The Atocha Youth Centre is part of a large It immediately became clear that this “little school with more than 2,700 pupils. Many house” was not big enough to allow for what people who are in the house have gone could be the large development of Salesian through all the settings, by which I mean that work in the Madrid area. they started in the youth centre, now they’re As early as 1900, the Salesians had the op- teachers in the school, belong to the parish, portunity to move to where we find them have had their children baptised here and now, in Atocha, a district which at the time are part of this Christian community. was on the outskirts of Madrid and which is now totally central, full of vitality. JAIME BLANCO We find three well-defined but also closely- Confirmation connected settings in the Salesian structure Coordinator at Atocha. A large school and vocational I’m Jaime. I arrived at training centre with a full range of school the oratory belonging to grades for teenagers and older youth; the the school at the Sale- youth centre setting, also characterized by sian house in Atocha many youngsters and its vitality; and finally

when we were told that Day Missionary Salesian the parish and Sanctuary of Mary Help of there was a place we could spend time with Christians, an authentic landmark and at- our friends. traction in Madrid. Once I arrived at the oratory, I remained The three settings are very much connected very close to it, first by being part of its ac- to each other and it can be said that people tivities, then by directing and organising really experience the Salesian spirit. 43 them, first as a leader and later as coordi- a very rewarding experience because it nator for Confirmations. helps so much at a personal and growth lev- In preparation for Confirmation, we try el. Besides we also have specific faith above all to ensure that there are meetings groups for leaders, for our personal growth, every day, week by week, beginning with a to draw closer to God and to see this growth “good night” by way of prayer, as Don Bosco reflected in our young people. did, and secondly, we always organise a On Saturday afternoons, from 5 to 8:30, we musical, cafè-theatre, and even some sports carry out activities with them and the truth tournaments. is that I’m very happy because people who I work a little in the youth centre to give do not know us and know what activities we back what I was given when I was younger. do with children say that we are different from others and we have something special JOSÉ ANTONIO that characterises us: we work with young SAN SEGUNDO people as Don Bosco did. Leader of the youth catechumenate CRISTINA JIMÉNEZ group Oratory coordinator My name is José Antonio and school teacher at and I’ve been a leader “Salesianos Atocha” at the house in Atocha, Hi, my name is Cristina. at the youth centre, for 11 years, as well I’m 26 years old and I’m as having been a participant at the centre a teacher in the Salesian itself for much longer, from the age of 7, school here in Atocha when I joined the catechesis for my First and I’m also lucky enough Communion. to be the coordinator, with two other young Currently I am guiding a catechumenate women, from the oratory/youth centre. group of young people from university age I was a student at this school since my child- onwards, a group that is practically com- hood and I had the good fortune of attending pleting this stage. the oratory for about two years after coming I felt accepted by the people, by my col- here and continuing a little longer at the leagues, by the leaders, by the Salesian centre. presence, and this was the oratory for me, When I was 16, though, I stopped coming to this is what it has meant in my life: a family the youth centre because my friends weren’t with a common aim, with the name of Jesus coming and for other reasons, and I spent as its common denominator, a name we get part of my life elsewhere: I went to high a little closer to by walking together. school, studied Economics at university, and there was a year, when I was 20, when I DAVID BLANCO joined the Erasmus programme, and when I Leader at the Oratory returned in the summer I felt like there was something missing. Hi, I’m David and I’m 20 I met a friend and she said to me: “Listen, years old. I’m leading a why don’t you take into consideration the group of junior high idea of being involved in a youth centre school students and this camp?” is my second year as a I went to the oratory camp and for me it was leader and honestly, it’s 44 really an experience that made me fall in I work in the social apostolate and try to see love. I think that the oratory was the source, to the most significant issues in the neigh- thanks to which I have found my vocation: if bourhood, which are often not so simple and I hadn’t been through here, if I hadn’t been culturally different, and we try to educate

a leader, if I had not been involved as a these children a little about values, happi- 2020 child, I probably would never have dreamed ness, co-existence. of becoming a teacher, so it opened the door I have been helping in this apostolate for to what I believe is one of the most beautiful 5 years now, and I can say that we are grow- things I have in my life today. ing and bringing the credo of the oratory be- yond our Salesian houses. IRENE My name is Irene. I’m 25 JAIME MARTÍNEZ years old. What I think Leader of the youth catechumenate represents me best is the group, father of a artistic part of me, in family and teacher at particular the plastics “Paseo Extremadura” Salesian school activities or seminars, things of this type. My name is Jaime. At the For example, this painting and others that moment I am a leader of are displayed around here and where we young people aged between 20 and 21. My spend the afternoons – we painted them, my story has always been marked within these brother and I. four walls because it is where I studied from What they are trying to represent is pre- when I was 6 to 18. In this chapel, I went to cisely the atmosphere one experiences confession for the first time. Right in the in the youth centre, here in the oratory: Church above I received my first Commun- like the figure of Don Bosco, who is the ion, was married and also received Confir- one who started it all, or the children of mation. And that area over there, the orato- Day Missionary Salesian different ages and different social situa- ry premises, was the place where I had the tions who end up approaching him for one complete experience of what a Salesian reason or another and thanks to him they house means. manage to come to Jesus to understand From Monday to Friday I would come to this experience a little and develop their study over there and on the weekends I life around faith. came to do other things: at the beginning I wasn’t sure what I was coming for. I was ALBA DUCHEMIN coming to have fun, to play, to be with Social Apostolate coordinator friends, with girls ... I’d have fun, but little by little this was transforming my life to Hi, I am Alba. I am a such an extent that, even at a professional leader at the Atocha level I came to make the decision to dedicate youth centre and I’m a myself to young people: I decided to be a daughter of the oratory, teacher after working in a private company because since I was a for several years. child my parents, who are Salesian Cooper- For me, the oratory was a fundamental ex- ators, have educated me in the faith and perience, which changed my whole way of charism of Don Bosco. 45 being and living: the encounter with Jesus After the fourth year, I left and started that took place in due course when I walked university. through those doors, transformed my whole The first year of university I lived in a house being to the point that, as I said, in the ora- rented with some friends, and after tory I met my vocation, I understood what this year, the interesting thing is that I I wanted to do on a personal level, but I also was called by the Salesians. They needed met the woman in my life, my wife who someone who could take care of the other in turn was a recipient of the oratory and boarders, an assistant. later a leader. This was an interesting thing, I always say Now our three children are part of the this because I was the one who was called, school and two of them, in accordance even though there were better candidates with their age, are also recipients of the among the other boarders. I was the one cho- oratory. sen. Ever since the Salesians arrived, the or- Why? Because as parents we think it is atory continues to be a focal point for the best we can offer them: the complete Shkoder and it is very important for all the experience of belonging to a Salesian house. local children, for all the young people. Late- ly also for families, for the older ones, let’s say. In recent years, through young people, SHKODER (Albania) it has also managed to involve their families. It is important because it has certainly DRITAN BUSHI changed the lives of many young people, and Salesian in formation by changing the lives of many young people, We are in Dajc. This is the mentality, culture and history of the city my home environment of Shkoder have also changed. where I grew up. I grew up in a very simple Fr BLEDAR HUBA family. When I finished Director of the Salesian middle school, my par- community ents looked for a school in Shkoder to of Shkoder be able to give me a fairly high level of I am Father Bledar. I am education. a Salesian priest and Then there was the problem, even if we I’m in charge of the ora- were only 20 minutes away, of finding some- tory in Shkoder, where where to sleep ... we are talking about 15 we are currently located. years ago, 2004, when transport was not I don’t know how many of you know about well organised. this city of Shkoder. It is a city in northern My father heard about the boarding school Albania where the Salesians have been named “Don Bosco.” We had never heard of working for more than 25 years. I am in the Don Bosco until that time. My father found youth sector. I am in the oratory. I have this boarding house, enrolled me in the worked in youth ministry in the diocese. This school and also in this “Don Bosco” boarding has given me the possibility to know the school. I left home with the idea of finding situation of the city’s young people. a school. I didn’t even know who Don Bosco We Salesians here work through the parish, was, or the Salesians. the oratory, the vocational training centre, 46 the boarding school, etc. We welcome many took me to the oratory. She told me it was children during the year and the oratory, the perfect place to play and in my mind I thank the Lord, is very popular. The kids are imagined as a playground. It was a place there and they come willingly. As you know, where I could also do catechism. The inter-

the context is multi-religious and in Shkoder esting part was that the oratory didn’t just 2020 they are mostly Muslims, or half are Mus- give you games, that was the beauty of it: lims and half Catholics, while a small minor- being able to take many other things from ity are of other religions. the oratory. We too, from the beginning, made the choice One of these was the formation group, which to welcome all the children into our environ- we can describe as the basis of the oratory. ment, into our activities, thus we implement Thanks to the formation groups I was able what Don Bosco says “it is enough that you to get to know the leaders, the educators, all are young for me to love you very much.” those who have followed me since I was 10 There is a beautiful co-existence and even years old. And today that I am 23, and after young people who are busy act as leaders; 13 years in the oratory, I can say with all many are fascinated by Don Bosco, including my heart that I am very happy and that I feel those who do not share our faith. like Don Bosco’s leader and daughter. Surely During the year, every day, we also have a when we gather in his name everything we moment of prayer. We made a pact, that is, do in the oratory becomes more beautiful that whoever is not of the Christian faith re- and more precious. mains silent, prays in his heart, while Chris- XHULIO KERI tian children make the sign of the cross, but Oratorian this does not bother anyone. It is a beautiful thing to experience. I am Xhulio. I’m 14 years What always wins out is friendship, the fact old. I arrived in the ora- that they are at ease, that they are with the tory in October and I like Salesians, in the community, a welcoming to be here. We play a lot Day Missionary Salesian environment. This, in my opinion, is the win- of good games and the ning card, a beautiful thing. I think it works leaders make me feel all over the world, even if sometimes there good. are reasons that separate us, but love, They behave well with me, and I behave well friendship, loving-kindness speak everyone’s with my leaders. My wish, in a few years, is languages. to become a leader like them and be able to help the community of Don Bosco. TONILDA ELA Now I am also attending the summer youth Oratory leader camp. To remember how I got FIORELA PLANI to know the Salesians, Teacher I must go back in time to at the school 5 October 2006. I am Fiorella. I’m 30 years This is the day I learned old! Since 2003 I have about the oratory and the been part of Don Bosco’s Salesians, a community unknown to me, oratory in Shkoder! which I had never heard spoken of. A friend I arrived with some of my 47 friends for the first time at the oratory and great joy and affection and recognise that since that time I have continued to be part we have given our best for them and for this of the oratory because for me it has become they respect us. something very important. I started coming simply because I liked it as an environment. It was very youthful and I liked being with LECCE (Italy) friends, but year after year, despite the fact SERGIO PETRARCA that I was a volunteer and worked at the or- Salesian Cooperator atory, the oratory began to become a very important thing in my life, because the more My name is Sergio Pe- I gave to the oratory the more I received from trarca. I’m a Salesian co- young people, children and Salesians who operator belonging to the have always been like a second family for us. Lecce centre. I am hus- And in the following years, I met Franc who band to Laura and father was a leader and, in fact, he was also my to Matteo and Giovanni first leader. In the year I arrived he was in and for a living I’m a lawyer. I have been in charge of the oratory. Fr Marek had named the oratory since I was very small. I still re- Franc as the person who was to guide us as member my first day at the oratory and the new leaders. atmosphere of welcome and joy that one breathed. I also remember that a Salesian, FRANC PLANI when I came in fifth grade to enrol, asked School teacher me “You didn’t come to find a girlfriend, did The fact that we have re- you?” and I was thinking about something ceived many positive re- entirely different ... In short, the fact is that sults from the oratory is I met my wife thanks to the oratory. very interesting, and Over the years, getting to know Don Bosco some of these are that more and more has led me to make the the oratory has formed choice to become a Salesian cooperator. I us, and formation has been the principal understood that Don Bosco could not be part, but what we have noticed during all missing in my life. He wanted a central this time we have spent at the oratory is place, an important place. that it has bound us together, and given us Life in the oratory and the experience of the opportunity to find work. leadership brought me to try to deepen my Through leadership I also found work, be- life of faith, my path, which otherwise I cause it is normal for us leaders to exploit think, knowing me, would have remained as the environment where we are to grow and a Christian life more set on superficiality, find work. It is right that we push young peo- without trying to go in-depth, depth that has ple to be involved in our activities; in this prompted me to try to communicate this ex- way we create desires and a flow that push- perience to others because by working for es us forward in a life of values. others you actually work for yourself, you It is a great joy for us when we go out on the reach goals that you thought would not be street in the city and see young people who there for you. attended the oratory as children and now Music is something that has always fasci- that they have grown up they greet us with nated me as a listener, but also trying to cre-

48 ate it and write it, and I thought, in fact, that also used to build in this way: the temple, what my music could talk about, what came the cinema, the theater, the open space for a little from my deepest emotions, also courtyards, gyms, etc. spoke about the most important things, what This room has been entrusted to the Don

I believe are things truly worth communi- Bosco cooperative society for almost 20 2020 cating to others. This is why I chose to write years now. It was born with two objectives: Salesian songs, songs on Don Bosco, on on the one hand to work, to work honestly, Salesian spirituality and in any case on the and to try to give young people life and work Salesian way of following Jesus. It’s an ex- prospects. The other: to give life, to animate, perience that I started many years ago since this cultural space and as a hall we are an I was a child, and limited to the time I have auteur’s hall, trying to carve out as much at my disposal I try to carry it on. I believe space for ourselves as possible for the ani- it’s also a way of contributing and advancing mation of young people. the Salesian charism in my own small way Because in addition to working in the and according to my possibilities. evening with the shows, this hall tries to In my music, I’ve chosen to talk about the work a lot with the territory’s schools. For things that are important for me and so for 5-6 years we’ve been working with a group sure of the encounter with Don Bosco and of about 100-120-150 young people who the Salesian life to follow Jesus and for this come to the cinema weekly and see the reason, I also thought of trying to spread it show, discuss and debate. as much as possible using the means that We try to work with them and also give them modern communication offers today, such as prospects, that many of these kids, by the Youtube or Spotify, in such a way that they way, have also chosen for their university can be transmitted to as many people as pos- studies, channeling themselves into the sible. This song is called “Tu sei - You are” world of entertainment, cinema or theater. and the first verse reads “Tu sei l’aria che respiro adesso - You are the air I breathe DANIELE BIONDI Day Missionary Salesian now” and it is a bit about finding God in Leader at the Oratory everything but also the sensation of needing My name is Daniele the presence of God. And this is one of the Biondi. I’m 17 years old. legacies that I have certainly received from I’ve been attending the my Salesian life, from my oratorian life. oratory in Lecce for 11- 12 years now. I started CRISTIANA CALOGIURI catechism here when I Salesian Cooperator in the CINEMA was 6 years old and followed the entire THEATRE sector course. Then I really entered the oratory I’m Cristiana Calogiuri, from the age of 12 because I started to at- many years an animator tend the summer camp and started to see of the Salesian oratory of the oratory not only as catechism but also Lecce. At this moment, as a place to meet up with my friends, a we’re in the D.B. d’Essai di Lecce. It’s a place to spend the afternoons, not a place cinema and theater hall that stands next to where you have to go to do an activity or a the basilica. duty. For me, the oratory was definitely a It’s a hall from the 70s, when the Salesians second home because I think that during the 49 year I spend more time there than I spend ELENA DEL COCO at home and I feel good about it. Salesian leader It is a place where I go whenever I have free and Cooperator time, not only to play, to chat, in short, to Hi, I am Elena, a Sale- have fun, but also to meet the Lord, obvi- sian leader and Coopera- ously. As an activity, I am a leader. Last year tor. I was born and I started following up the junior high group. raised in this parish, And this is also a very formative experience, practically from the be- both as a group work because I am with ginning, so through formation and studies, other leaders, and it is nice to cooperate all and once I became a teacher, it came to me together, but also from the point of view of spontaneously to be passionate about who satisfaction, because then you become at- Don Bosco was. It became natural for me to tached to the junior high students and start use his pedagogy, his didactic method in a nice relationship with them. As another teaching. I fully embraced Salesianity. It be- activity since last year I’ve started to take came a lifestyle. When I interact with the care of the musical workshop and that is youngsters both in the oratory and in school, also a beautiful experience, really very my model is always just him. beautiful, because I can reconcile both my For some years now I have come across a passions, that of theatre, and helping others, new experience, chosen consciously, even so being with friends but also to help other though a little by chance, since in 2010 kids develop my same passion. though still a substitute teacher, I was given So the oratory has helped me a lot because a teaching position at a school that deals I’m a guy who’s changed from the third year with adult formation. Initially a little lost, I of junior high to the first senior high. Before accepted the challenge, and it was there I was very shy, but now I’m much more that I met Don Bosco’s kind of young peo- spontaneous and I owe it a lot to the oratory ple, those who for different reasons, prob- because I’ve known people who, through lems, etc., had abandoned their studies; playing games, have welcomed me into their consequently, they had to be brought back group and they made me feel more and more onto the path again, back to their proper at home, and also it helped me not to be shy path, to their dreams, to the plans they had anymore and no longer ashamed to express abandoned. myself, for example, by going on stage even And still at this school, for the first time I in the summer camp, or as a collaborator in met foreign lads who in those years had musicals, and always being myself without arrived by landing on the shores of the being ashamed. So my talent, my passion for Salento coastline. It was a very powerful theatre I discovered right here, starting with experience, initially a vicarious experience the musical workshop as a boy and then be- flanked by splendid colleagues who helped coming coordinator of that workshop. I re- me to interact with these young people. We member at the beginning I didn’t want to did small and short interviews with them to understand a little bit more, not so much of come and the first time I even started crying their personal life, but their knowledge of because I didn’t want to act, but then after- the language or if they had ever studied, wards I liked it a lot and it helped me a lot had contact with schools or teachers. Obvi- to make new acquaintances and, above all, ously each of them had a different story to to open up more and more to others. 50 tell and when I became a tenured teacher I Don FRANCESCO chose this school and Don Bosco because REDAVID for me it is always him obviously, it is prov- Rector at Lecce idence that leads me this way and to the I am Father Francesco choices to make. I was given the opportuni- and I have been here for 2020 ty, set aside, to do this kind of thing, and one year. I was called to therefore I started teaching in this type of be the leader of this com- school. munity, of this beautiful Initially in the early days, when I did these community of Lecce. We are in the oratory, interviews with the boys, I did nothing but the youth centre at this beautiful work, go home crying, not out of pity nor out of strongly characterised by living presence of “goodie-goodie” feelings; I felt totally use- Saint Dominic Savio, the most beautiful less, I felt unsuitable. It seemed really ab- presence of this work, this reference to this surd to have to teach and correct their young saint of our Congregation that is pre- homework from the point of grammar or cisely the basilica dedicated to him. This spelling when perhaps they were telling basilica was strongly desired by the people their life story and their journey that had of Lecce because it was in 1950, here in brought them here to Italy in a choice to Lecce and a nearby town, Maglie, that the change their life in such a tragic, painful two miracles happened which then led to the and desperate way. Over time, however, I canonisation of Saint Dominic Savio. The feel that it is I who have learned from them Saint was beatified in 1950, and two moth- and that I have gained, absorbed and con- ers, while thinking of and listening to this tinue to absorb each day an incredible en- news, asked for his intercession, since they ergy from them, an energy made of dignity were at the point of death. They were lis- and the awareness that I can count on my tened to and the Lord, thanks to this inter- cession, to this request for help in prayer, strength and only through culture and Day Missionary Salesian knowledge can I redeem my life. These kids granted healing to these two mothers. So it have so much desire, so much desire to was decided to build this basilica that is cus- learn and in this way they hope through cul- todian of the relics of Saint Dominic Savio. ture, the only weapons we often think we This presence, this characteristic, is some- don’t have in today’s world, to rebuild them- thing we take good advantage of as far as selves and give shape to their dreams, their our educational and formative activities are projects, through study and culture, and concerned, still today, because Saint Do- this is what I do. The pain is always there. minic Savio really is a model that can still The pain continues, because often just be used, a model that can help us do what teaching Italian and teaching them to write we need to do to be able to form and make so they can give shape to their thoughts, today’s young people grow positively. teaching them to compose their texts, they The two lungs of this Salesian work are the open up, as often happens with a teacher, basilica, at the centre of our pastoral activ- and then they give vent to all their anger ity, and the oratory youth centre. This ora- and all their pain. But it is pain, anger that tory hosts many young people, allows many becomes energy, strong energy ready to young people in the neighbourhood to enjoy create beauty, the beauty of which Pope recreational activities through playing Francis speaks. games, like this, and in the beautiful Sale- 51 sian tradition, playing freely, in the court- is a seaside city overlooking the Mediter- yard, with some university leaders. It also ranean and, therefore, this has given in the offers formation opportunities and sports. past and continues to give the possibility of The fields that we have available allow being hospitable. In the past, Lecce accept- young people to engage in the most varied ed everything in reference to emigration sports activities. We have a nice football where it concerned the arrival of people group. There is also good involvement in looking for hospitality in this land and she skating and then we also have an indoor fa- was very welcoming. This characteristic, cility that allows the youngsters to play bas- precisely because it is a seaside city, re- ketball and volleyball. In addition to these mains part of the Lecce people; they have sports activities, we also offer everything re- this beautiful openness, open to be really lated to Christian and human formation. welcoming, available to listen. This helps All the formative activities we offer, thanks a lot and it is a great challenge from this to the young people who attend this setting, point of view to make these elements grow concern growth, both from a human point of positively in them. view and also, and above all, from a Chris- We conclude this day with one of Don tian point of view. Starting from grade one Bosco’s greatest desires. We organise all our elementary classes up to university stu- activities in the oratory, including the one dents, there is the possibility of being able we are experiencing at this time, for one to attend leadership and catechetics groups, main objective, an objective that was truly offering these youngsters the opportunity to heartfelt by Don Bosco, being good Chris- prepare for the celebration of the sacra- tians and upright citizens. Be careful, be- ments, but also, above all, to grow according cause there is a connection between the two to the most beautiful intentions that Don attitudes, meaning that the first attitude Bosco offered through his educational activ- cannot do without the other, and vice versa. ities, to live the Gospel still today. As Sale- We are upright citizens if we are good sians we believe that it is still possible to Christians and at the same time we will be develop and educate through the Gospel be- good Christians if we are capable of being cause it offers a chance to grow and become upright citizens. But what does it mean to people, young people, formed adults capable be an upright citizen? It means to be re- of thinking, capable of facing all that society spectful, respectful of everything, of every- offers at the moment and be people that are one in our relationships, at school, at home, truly bright and full of heart. in the oratory, wherever we live; to live our Lecce is an artistic city and a seaside city. relationships well and to be polite, to be It’s certainly known throughout Italy, includ- aware of the fact that if we live well, we will ing for its beautiful baroque architecture. love each other, be happy, and that’s what Here the centre at Lecce is full of monu- the Gospel tells us. ments that express this beautiful art. And it The Gospel tells us that being a Christian is reflects this characteristic of the people of a beautiful thing, that is, following a person Lecce: the people of Lecce are very articu- called Jesus is still a beautiful thing today. late in the positive sense of the term and Look – Jesus is not someone we just hear very “rich” because they are enthusiastic. talked about and that’s it, or whom we They propose ideas and this also has reper- sometimes read about in books; Jesus is cussions on young people in the oratory. It someone we can experience in our relation- 52 ships today, therefore we must commit our- I will tell you a little experience in my life. I selves to living in relationship with him, was in the “Kinderclub”, and a boy threw a making him a friend, because the Lord ball at my head and I got angry. wants to be our friend. So if we commit In the evening, I spoke with Johannes

ourselves to listening to him, speaking with Schreml about it while we dined, and he said 2020 him, making him familiar to us, we will to me: “See it differently. Consider it as an be good Christians and because of this, we invitation to play.” At the beginning, I could will also be upright citizens. And so the not understand this and I reflected upon it dream that Don Bosco had will still come for a moment. A few days later, the boy re- true today; we too will be good Christians turned and threw the ball at me again. I took and upright citizens. it and gave it back to him. And suddenly we started playing together and I was answer- ing the questions he asked me. It was an CHEMNITZ (Germany) important experience for me: you have to Don THOMAS HAJEK see some things differently. It is important Priest to open up to a new perspective on things. Hi, I’m Thomas Hajek. This has helped me a lot in my life. I’m a diocesan priest, a collaborator in the I continued to study and I wrote my degree Catholic parish of St Mary Magdalene in thesis on this theme: “The Don Bosco Haus East Leipzig. I’m here today in Chemnitz for Chemnitz as a work of evangelisation.” Don Bosco’s feast day. I gave the homily and It is a presence that is asked for. As was I’m pleased. I’m happy with this bond with the case one day, while playing ping-pong. Don Bosco in Chemnitz because years ago, A young man asked me, “Why are you doing in 1998/99, I did an internship as a Theology this for us?” student in the Don Bosco house with the I replied that I do these things because I’m a Christian, I’m here for this reason. Some-

Salesians. Day Missionary Salesian What does it mean to evangelise in this con- times we offer the opportunity to pray. We text? We are in a city where it’s normal for make invitations of this kind, even if at the the majority of people, about 80%, not to be- beginning they are not well understood by long to any religion. Only 3 or 4% are many young people. The witness of life is the Catholic. There are 15-20% who are Protes- most important thing, the basis, the founda- tants or belong to other Christian communi- tion and, therefore, the word can follow, the ties. In this context, what does it mean to hope that animates us, Jesus who accompa- evangelise? I have seen that many children nies us. Yes, the one follows the other. and young people who came to us were not NATHALIE, volunteer baptised. And we were simply “present”, playing with them and answering their ques- Hi, I’m Nathalie. I’m 21 tions. First of all, evangelising means pres- and I’m a volunteer here ence, being patient, accepting the originality in Casa Don Bosco. of the behaviour of children and young peo- What fascinates me ple, and getting along with them; therefore, about Don Bosco is his evangelising means looking at them positive- spirit. He came from a ly, with kindness, with availability, seeing very, very poor environ- their development opportunities. ment and managed to build a huge work in 53 Turin for all his children, especially for the knowing that we are very well received by poor. He could speak from his personal ex- the local people and that we can count on perience as he too came from those condi- their friendliness. tions. I find this simply fascinating. I’m also I mentioned the Don Bosco Preventive Sys- preparing to become a Salesian Cooperator tem. It helps us in evangelisation and to live of Don Bosco. I would like to do this be- the Good News. First of all, with loving-kind- cause I’ve noticed that, for myself, collabo- ness, human, friendly and unconditional ac- rating here as a volunteer is a lot of fun ceptance of children and older youthwho are and, without a doubt, there must be some- often not used to having someone close to thing more. I researched and looked at the them, to seeing someone who supports them various possibilities that exist and I found patiently and who accompanies them, walk- the proposal of the Salesian Cooperators. ing with them. It is the reason, the profes- I took part in some events and now I’m sionalism, also of the collaborators. preparing for the promise. We attach great importance in the German Don ALBERT Province to the fact that our co-workers are KROTTENTHALER well-trained and integrated, that they work Rector of the as experts with up-to-date pedagogy and Salesian community psychology, with judgement and wisdom. I am Fr Albert Krotten- Religion is a milestone for which we need thaler, Rector of the com- a lot of creativity, for example with the munity of four Salesians Circus in the church, Casa Don Checko, in Chemnitz and also of a meeting with children where puppets re- Don Bosco House. flect with them on life, interpret what they I will say a few words about the history of have experienced and invite children to sing our presence. Christian songs. Don Bosco’s Preventive System has been We need ecclesial communities to commu- crowned with success in the new German nicate a lively church experience, as we do Federal State. Fr Viganò had given us the with the religious week for children or with impulse so that we, as the province of south- the use of Christmas carols. We need collab- ern Germany, at the time, after the political orators who are willing to bear witness to change, could begin our work in this new the hope that fills them even in personal Länder or Federal State. conversations. The first two confreres did so with great BARBARA KLOSE skill. Fr Johannes Schreml opened a “tea Salesian Cooperator room”, which has become a great youth sup- port and welfare institution: Casa Don My name is Barbara Klose. Bosco, with 35 collaborators. The initiatives I’m a Salesian cooperator of Mr Reinhold Kurz materialised in Don of Don Bosco. I made the Bosco Jugendwerk with 180 collaborators promise in 2009. for the professional rehabilitation of over I met the Salesians when 400 young people who work in Burgstädt, we moved to Chemnitz in Saxony. The beginning was a blessing. Then 1996 from North Rhine-Westphalia, then in we gave continuity to the work that the two 1999 we came to know about the parish of Salesians had started, with confidence, St Anthony, at the time a Salesian parish. 54 We did a lot of work with young people and, SOPHIE, educator above all, we liked being able to go to My name is Sophie and I church with our children without problems, work here in the Casa as there were no difficulties when the chil- Don Bosco. For me, it dren were noisy or were not so happy about is particularly important 2020 participating in religious services. to collaborate and bring The religious services attracted me right Don Bosco’s pedagogy to from the beginning. They were lively servic- the world, to transmit es, there was a simple cheerfulness. Then, values and norms to our children and young in conversations with the Salesians and people. It is very important for me to live with other people, I was increasingly being the motto: “It is nice that you are here.” asked to become a Salesian Cooperator be- cause I was doing so much for the young. In the beginning, I said that this was not SLOVAKIA (Bratislava - Trnávka) necessary since I was already taking care Fr STANISLAV of young people. But over time, I had the HURBANI desire to reassert my faith as a Salesian Director cooperator. of the Trnávka oratory As I said, I come from North Rhine-West- This oratory is 80 years phalia and I grew up in a region where old. It had not been ac- there are many Catholics, where it was nor- tive for 40 years during mal to be a believer and go to Mass on Sun- the communist regime. It day. But then, in Chemnitz, I met people resumed its activities in this location which who had difficulty living their faith, for ex- has always been a place of workers, quite ample, because they could not study, they poor people, with a situation that has

were not allowed to take the final exam. I Day Missionary Salesian evolved over time. There are always poor met some who decided to be baptised only families but it has also become an area for at the age of 20 or 25. people who move to live here, even more And this also changed my faith, revived it affluent ones. This change implies not only and this awakening made me experience a material but also spiritual poverty. There deeper faith, which has grown, and I want- are many good people. In the oratory, we ed to confirm it once again with this prom- try to follow boys in difficulty from families ise. I read a lot about Don Bosco. I became who experience various problems, such interested in St Francis de Sales and Don as having their father in prison. Bosco’s work, his commitment to youth in It is not an easy job but we try to do every- the world for the poorest children and ado- thing we can. We also have the classic activ- lescents. This thrilled me, fascinated me. ities of the oratory: meetings of peer groups, His spirituality, his cheerfulness, his opti- including for university students. With the mism that I feel. That’s why I too want to collaboration of the parish we prepare young do the same, support the Salesian cause people for the sacraments of Confirmation and be part of it. For this reason, in 2009, and First Communion. In our house, there after a journey of formation, I decided to are also other types of activities, many kids, make the promise as Salesian Cooperator. 450 of them, who play football.

55 There is the parish, as I said, and also a Don MARTIN JOSKO house for families. Oratory Director In our oratory, we meet youngsters with a Bratislava lot of spiritual sensitivity. There are youths Welcome to the Dominic who don’t believe, youths who may believe Savio oratory in the cap- but only by tradition and then also those ital Bratislava. Here, we who really seek an encounter with God. For are on the outskirts of me, it is important to give youngsters the the city and, as you can chance to meet someone they can talk to see, there are many buildings around us. about spiritual matters. This oratory offers Our oratory was founded in 1994. The space and numerous activities in which structure was already there, built during young people can see people who work for the communist period. The city asked us to them for free and who donate their time and take this structure back to do a job with thus they also have the chance to ask ques- youngsters because it was a periphery tions that we try to answer. much subject to crime in the 90s after the There are those who seek with sincerity and fall of communism. also young people who help us to evangelise So, we came here, took over the structure with their peers. It is not easy to talk about and opened an oratory. Later came the God in this place, but the oratory tries to public church and we made these play- offer a place where young people can ask grounds. We started out by having monthly adults questions, ask us Salesians and the meetings, weekly, youth retreats, and so on. leaders who offer their time for free, and Here we are in the soccer field where this already raises questions in them about 5 years ago we started the soccer team why they do it. which is part of another team from the Salesian house in Trnávka. This work is JURAJ KALAFÚT important because there are many people Leader living on the outskirts: it is the largest My name is Juraj and suburb in Slovakia. I’m a leader here in There are many young people and many Bratislava. In the centre, young families who live and work here with we mainly follow chil- just enough wages to live on. You can live dren from disadvantaged here because there is so much space, peo- families. In particular I ple move from various parts of Slovakia to collaborate in the orato- this suburb. This suburb has almost ry, especially on Tuesdays and Fridays. My 150,000 inhabitants from various parts of role is to assist and be present among Slovakia. They live in these large buildings. them. We try to pass on the faith, especially There are many schools also close to us. by our example and we try not to be The boys come to us mainly to train for soc- ashamed of our belief. cer and to play at the oratory. Now we can enter the oratory to see what’s inside and what is being done, come with me. We are near the bulletin board where all the activities of our oratory are indicated. There are group meetings for each age

56 Here, I try to bring these kids thing. great a is general, in Sport, tool. excellent an is ball Salesian football club. I believe foot- this to me brought who God was it that the Bible a lot. I love football, and I believe read I now and faith, to closer me brought who friend a met I when ago about years twenty faith true met I But priest! a even was deceased, brother,now My spirit. tian here in this house. this in here with the presence of Don Bosco, thus began The work itself, with the help of Don Bosco, Rector it. see the to personally here of was who Major, consent the with started Petrzalka Bratislava in house our 1994, In female. and male leaders, to mation for- offer also We us. help who nuns some meetings, our in participate who oratory, the attend who youngsters leaders, some see also can you Here Masses. the during plays that group music the school, dance the team, soccer the for training is There to day the on. so and ... Monday from attend indicates colour The group. dctd n h Chris- the in educated was I child, a As life. my in much, done around, been have I Slovakia. in professional famous quite footballer, a was I Coach PAVOLKOSTIC ˇ ned ealhv obcm o so. become to have all we indeed, men, believing and honest become efforts, in their efforts, but they must, through their man, them understand young can I reason, this for and a as things silly many done have myself I them. to life about something explain can I where age an at already I’m learn. to lot a have still I if even believer, good a be to want I them. for this of example an be to firstly, want, I in believe near,and God have must They must themselves. they self-esteem; good to them leads God in faith that understand to children guide to it use to want I ously seri- it take we if even and professional, a as it played I when than watch differently football I style, cheerful a With do. I thing them important most the is which God, to closer bringing means analysis, final the closer to a correct, upstanding life which, in 

Salesian Missionary Day 2020 ORATORY and social commitment The oratory leader Blessed ALBERT MARVELLI (1918-1946) Born in Ferrara on 21 March 1918, the second of the injured, to en- of six children, he grew up courage survivors, assist in a truly Christian family the dying, remove peo- in which the life of piety ple buried alive in the was combined with cha- rubble. ritable, catechetical and Not only rubble, but al- social activities. He atten- so hunger. To the poor, ded the Salesian Oratory Albert distributed eve- and and was part of Ca- rything he could col- tholic Action, where his lect – mattresses, blan- faith matured through a kets, pots. He went decisive choice: “my pro- to the peasants and gramme is summed up in shopkeepers, bought one word: saint.” all kinds of food. Then on his bicycle, He prayed in a focused way, taught loaded with bags, he went to where catechism with conviction, showed ze- he knew there was hunger and disea- al, charity, serenity. He was strong in se. Sometimes he went home without character, firm, resolute, strong-willed, shoes or a bicycle: he had given them generous; he had a strong sense of ju- to those who needed it most. stice. He had great ascendancy over During the German occupation, Al- all his companions. He was an athletic bert managed to save many young and dynamic young man: he loved all people from German deportations. sports: tennis, volleyball, athletics, foot- He managed, by courageous and he- ball, swimming, hiking in the moun- roic action, to open the wagons that tains. But his greatest passion would be were already sealed and on their way cycling, including as a privileged vehi- from Santarcangelo station, freeing cle for his apostolate and of charita- men and women destined for con- ble activity. centration camps. During the war, after each bombing, After the liberation of the city, on he was the first to run to the rescue 23 September 1945, the first Liberation 58 Committee was formed. Among the Servant of God Giorgio La Pira wrote councillors there was also Albert Mar- of him: “The Church in Rimini will be velli: he was not a member of any par- able to say to new generations: here, ty, not a partisan: but everyone ackno- let me show you what an authentic wledged and appreciated the enor- Christian life is like.” 2020 mous work he had carried out on be- half of displaced persons. 1. At the Salesian oratory On a small note pad, Albert wrote: His father’s death, which occurred “serving is better than being served. suddenly on 7 March 1933, placed a Jesus serves.” It was with this spirit of strain on Albert’s faith and emotional service that Albert faced his civic equilibrium, but it was also a moment commitment. He felt and lived his of maturity: Albert would support commitment to politics as a service to his mother and brothers, becoming the organised collective community: almost a second father for the whole political activity could and should be- family. come the highest expression of lived In his parish of Mary Help of Christians, faith. In 1945, the Bishop called him to run by the Salesians, there was a thri- direct Catholic Graduates. His com- ving oratory, attended by almost all mitment could be summed up in two the area’s children. Albert immediately enrolled in the Gio- words: culture and charity. ventù Cattolica Italiana, the Italian Intimacy with the Eucharistic Jesus Catholic Youth association of the “D. never became a retreat into himself, Bosco” group and began regularly at- alienation from his commitments and tending the oratory. Formation from from history. Indeed, when he sensed the Oratory was now added to his for- that the world around him was under mation in the family, and it would have the sign of injustice and sin, the Eucha- a great influence on his spiritual and rist became his strength to undertake

apostolic life. There was an atmosphe- Day Missionary Salesian a work of redemption, liberation capa- re of great religious fervour and pro- ble of humanising the face of the found spirituality in this Salesian setting. earth. The Salesians watched over the chil- On the evening of 5 October 1946, he dren, animated the games, corrected went out by bicycle to hold an elec- their faults in a kindly way, prevented tion rally; he too was a candidate f or the election of the first municipal administration. At 8:30 pm, a military truck hit him. He would die a few hours later, just 28 years old, without regai- ning consciousness; his mother Maria, strong in her sorrow, was with him. Sorrow at his death was widespread throughout Italy: in the history of the lay apostolate, the figure of Albert Marvelli is one of an authentic precur- sor of Vatican Council II, as regards ani- mation, the commitment of the laity for the Christian animation of society. 59 disorder and quarrels, tried to create a he would wait for them with a basket peaceful and joyous life full of activi- full of sandwiches. ties inside the oratory. The pedagogi- Albert stood out among all the orato- cal principle was: “Put the young man ry’s good youngsters for his uncommon into the moral impossibility of sinning.” virtues and for the apparent ease and The source of Albert’s human, aposto- naturalness with which he accompli- lic, spiritual formation was Salesian. The shed even the most difficult things. Salesians immediately understood The Life of Dominic Savio written by what he was made of; they engaged Don Bosco circulated among the him, gave him their trust, guided him young people at the oratory. On 9 July on the path of spiritual growth. At fifte- 1933, when Pius XI proclaimed the he- en he was already an aspiring delega- roic virtues of the venerable Dominic te and generous leader of the oratory. Savio, the news resounded far and wi- He worked with the greatest effort de in this Salesian environment and among the young, animating them wi- profoundly influenced the soul of the thin a vision of fair play in games and teenaged Albert. We find evidence recreation, trying to offer them many of this in his behaviour and in his diary. possibilities to meet. On 8 December 1934, he wrote “I’ve Always with a view to involving young consecrated my heart to Mary Imma- people as much as possible, of having culate”, and on Easter 1935 “Jesus, (let them experience the most important me) rather die than sin”; this exclama- moments of their growth in the com- tion is followed by a detailed life plan. munity, he also promoted a meal after Dominic Savio had done the same; Sunday Mass; on leaving the church, and it was from him that he borrowed his love for the Eucharist and the apostolic style of service and his smiling nature. A nice short profile of Albert the teenager. “He was an extraordi- Homily of St John Paul II nary boy: intelligent, bright, with a “Jesus has enveloped me with his grace”, good memory, peaceful – even if he wrote in his diary; “I see only Him, very lively. He was full of health, I think only of Him.” Alberto had made strong in character, firm, determi- Eucharist the centre of his life. the daily ned, strong-willed, generous, sere- he also sought inspiration for his In prayer, ne, animated by a deep sense political commitment, convinced of the need of responsibility and justice, also live fully as children of God in history, to thoughtful though impulsive by to make of this a history of salvation. nature, methodical and precise; In the difficult period of the Second World thanks to his human qualities he War, which sowed death and multiplied had a strong influence on his com- atrocious violence and suffering, Blessed an intense spiritual life, panions; but he was esteemed Alberto nurtured above all for his virtues, for the from which sprang that love for Jesus finesse of his ways, his spirit of that led him to constantly forget himself to tolerance, balance, fidelity to take on the cross of the poor. his promises, the enthusiasm he placed in the apostolate.” 

60 ORATORY and mission A missionary animator of the Oratory Ven. ATTILIO GIORDANI (1913-1972) 2020 There is a place in Milan made famous by Adriano was the expression of a Celentano’s song “Azzurro.” consciousness dominat- “Sembra quand’ero ed by faith. He was a fa- all’oratorio con tanto sole, ther of a family, catechist tanti anni fa and oratory leader, Sale- Quelle domeniche da solo sian cooperator and in un cortile, a passeggiar missionary, member of Ora mi annoio più di the Salesian parish of St allora neanche un prete Augustine. Attilio was the per chiacchierar.” soul of the oratory and of the parish. He was a ma- “It feels like when I was gician at the oratory, a in the oratory with lots of phenomenon of inven- sunshine, many years ago tiveness, joy and educational ability with Those Sundays alone in a courtyard, young people. His vocation as a commit- walking about ted Christian lay person flourished and Now I get bored more than then, matured at the oratory, with the apostolic not even a priest to talk to.” and joyful heart of Don Bosco. It is the Salesian oratory in via Copernico, in Milan. It was the principal field of action Great Oratorian animator of the Venerable Attilio Giordani. Born in He was an exceptional actor, one who fas- Day Missionary Salesian Milan in 1913, his mother a housewife, his cinated people with his way of acting: ex- father a railway worker, he had a brother tremely natural, always fresh. He had a and a sister. During elementary school, he charge, an energy, something like a secret, attended the Salesian oratory, grew in the like a grace, which was not that of the ac- spirit of Don Bosco, amid simple and tor. What attracted people was something loving relationships, gained his diploma beautiful that he had within. Being with from Business College and joyfully built his youngsters is Don Bosco’s and every Sale- character as a man and a Christian. One sian’s vocation. Don Bosco called it “as- of his secrets was to start the day by sistance.” Attilio’s way being with the whistling. Actually, his sense of humour young was as enchanting as his way of 61 acting. Unafraid of young people, he was haphazardly good, to live in the world a true natural with them, at ease; he was without being of the world, to go against himself. Yet he thoroughly prepared every the current ... “ little detail before going among the Without having studied pedagogy, he dis- youngsters: the songs, the chants, the vers- played the art of the educator, learned es, the cries. He knew how to listen to them, at the school of Don Bosco. He was a for- listen attentively, took in and took care of midable organiser. He entrusted each what they said and he always had a lively, with their task, but it was he who was al- spirited joke for everyone. Always cheerful ways the busiest of them all. Thus, he be- and optimistic, even his teasing was kind came a convinced and prudent creator and hurt no one. He generally spoke in the of the Fraterno Aiuto Cristiano, Fraternal Milanese dialect. Attilio was an actor Christian Help, a movement of charity among the young: this was how Don within traditional associations, invented Bosco must have been! He watched over the Crociata della Bontà, the Kindess Cru- the group and kept an eye on the individ- sade, to extend the spirit of charity to ual. He was attentive to what was going young people too, the basis of this new on, followed the instincts of the boys and wave of sharing. held them there with his inventiveness. Attilio Giordani also had uncommon If the boys were a bit too boisterous talent on his side: without having attended instead of learning their catechism, he acting school, he showed how capable liked to shout, jump, grab their attention, he was of being amusing and entertain- and then he took the reins and quietened ing. He possessed an innate sense and calmed them. His inventiveness of comedy. His appearances on stage was his ability to adapt to situations. caused laughter and the theatre became The stages of his journey were the stages a way of being with the young, of letting of his time: at a time of Fascism, he sought them step out of their shyness, of getting freedom in the oratory and Catholic Ac- them used to facing an audience, ap- tion; at a time of war and after the war, preciate gestures, laugh at themselves, when people were wary of politics and purify their spirit. For him, in the theatre political parties, he invented the kindness there was never just lukewarm laughter crusade; at a time of criticism and protest, but the full warmth of applause on the when young people took over territory open stage. And so he created amateur that their elders had left emptied of theatre, another way for him to gather ideals, he supported Operation Mato children and adults around the joy that Grosso that his children brought home. comes from the love of God and peace His method and way of being with the with others. young showed his constant concern for their souls, his respect for the young. In At- A multifaceted Christian tilio’s case, what Don Bosco asked of his The catechist - He taught the young in Don Salesians was always a job, a task, well Bosco’s style. His calm and kindness con- done. The ever relevant message Attilio quered them all. The more troublesome passed on through this approach can be ones were sent to him. His class came to summarized by the word “kindness.” And include up to more than 60 students. all this he shared with Noemi, his fiancée and then bride, who let herself be The educator - These skills of his enabled involved to the very end by the over- him to touch the hearts of the most dis- whelming enthusiasm of her Attilio: “Dear advantaged children, to look within them Noemi, may the Lord help us not to be beyond appearances. Fr Luigi Melesi, 62 chaplain of San Vittore prison for many worker strikes. The company employees years, says that when he was the Rector were on strike. Attilio went to the General of the Salesian Institute at Darfo (province Assembly, dominated by the “reds”, and of Brescia), Attilio brought him a boy, the took the floor. At the beginning, there son of southern immigrants, who seemed were contentious howls; by the end, he pretty much hopeless. He got him to be- received a round of thunderous ap- 2020 come a guest at the institute, offering to plause. pay the tuition, because he felt that some- Father of the family - One might wonder thing good could be brought out of him. how Attilio, with all these things to follow Over time, the boy learned a trade. As an through, managed to dedicate himself adult, he became an entrepreneur and to his family. The testimony of his chil- a man capable of helping others. dren – Pier Giorgio, Maria Grazia, Pao- The animator and leader - All the testimo- la – is clear: “When dad entered the nials speak of his inspired talent in always house, he was all ours; he did not bring inventing new games to keep the interest outside tensions home. He was serene, of the boys alive, or in composing songs helpful, not closed; he was something to cheer up the environment. He was es- that was ‘ours’.” pecially busy preparing shows in the Lay Missionary - He accompanied his parish theatre. Rather than writing scripts, children on missionary service in Brazil. he preferred to improvise. He is remem- He would die there, surrounded by bered as an irresistible comedian. But his youngsters, pleased with having extend- greatest success was the “Crusade of ed the oratorian heart to the other side Kindness”, blessed by the Archbishop of of the Atlantic. His body returned Milan Montini, the future Pope Paul VI. This to Italy when it was almost Christmas: initiative was taken up in other cities in Italy, and also abroad. The Patriarch of Venice, Roncalli, the future Pope John XXIII, declared: “The Crusade of Kindness Salesian Missionary Day Day Missionary Salesian has had an appeal to children and a res- onance in the faithful which I would never have imagined.” The man of charity - He went out on the street to look for people in need, and he took his boys with them to touch the harsh reality with their own hands. He mobilised people to provide the homeless he met with welfare, a job, or an apartment. The layman - But outside the parish, he lived his daily life as an office clerk at the Pirelli Company. And he did not hesitate to bring his Christian testimony to the workplace as well. Fr Melesi reports the story of an ex-Pirelli worker, an episode that occurred during the Autunno Caldo, the autumn when there were so many street protests, student marches and 63 the whole parish, his A concrete and elo- boys, office colleagues, quent sign of his edu- friends welcomed him. cational passion was He rests in the Salesian a small diary he church where he grew carried in the inside up and lived his voca- pocket of his jacket, tion as a father of a fam- with its inseparable ily and an educator. pencil. That diary contained Missionary the names and tele- in the Oratory phone numbers of He had deeply assimilat- his boys; ... in it he ed the spirit of Don Bosco. For Attilio, there collected reflections, intuitions, propos- was no longer any human reality “sepa- als, phrases heard on the street, news rate” and in opposition to the “sacred”: stories that referred to the world of chil- he educated by evangelising and evan- dren. Programmes for parties, singing, gelised by educating. For him, the oratory sketching placards, indications for a was the ideal place to proclaim Jesus to trip or a retreat, games for an afternoon young people. in the oratory, jokes for a skit.” “It was the catechesis in his Oratory” He followed up the parents and the writes Fr Sandro Zoli, former parish priest children, and to each he assigned a of Sant’Agostino and personal friend commitment or assignment to be carried “that was the unifying centre of Attilio’s out. He was a remarkable companion. life, the perspective that allows us ‘Everyone was busy, but he always more to grasp and understand his fervent pas- than everyone else’ notes a friend.”  toral imagination, his animating presence. oratory ten commandments for catechists Written by Attilio Giordani, already elderly, as the "gist of his convictions" and as the "fruit of his experiences" in response to those who asked him for the secret of his success as a catechist:

1. Limiting the catechist’s mission to teaching alone builds 7. It takes perseverance: others will do the harvesting, little. the reaping. Perhaps boys who promise little today will be 2. The problem is to form the children and make them apostles tomorrow. Such things happen, are repeated. live in a Christian way. Class and group activities must 8. The “class” and “group” are not isolated realities; aim at this. despite having their own dynamic, they experience the It is necessary to live the way you want others to live. community activities of the oratory and open themselves to 3. the parish and to the world. 4. Teaching catechism well, being an expert in pedagogy are excellent qualities that are cancelled out if the catechist’s 9. To encourage the presence of young people, an excellent presence is rare and discontinuous. thing is to make community class life interesting. Competi- tions, contests can serve this purpose. Failure of these acti- 5. In order to teach children punctuality at Sunday Mass vities: being unjust, not telling them how they are ranked and catechism, the catechist must arrive before they start. from time to time, not giving the promised prize to those 6. The class and group are made up of individuals. Every who deserve it. boy must be known, loved, followed up even when things 10. When the class is alive the boys are a bridge between are not going well. the oratory and the family. ORATORY and martyrdom The Blessed Five oratory leaders Martyrs of Poznan´ 2020

On 1 September 1939, novenas to Don Bosco Hitler invaded Poland, and Mary Help of sparking the start of the Christians, morning Second World War. Ger- and evening prayers. man soldiers occupied They tried to stay in the Salesian house in Poz- touch with their fami- nań on Wroniecka Street lies through messages and transformed it into a they often managed barracks. Its young peo- to send secretly. They ple continued to gather gave them courage, in the gardens outside asked for and as- the city and in the nearby sured them of their woods. Numerous secret prayers. When they associations were formed. could, they joyfully In September 1940, Fran- animated the liturgi- ciszek Kęsy and four com- cal feasts spent in panions from the oratory their cells. Their faith were arrested on charges of belong- never wavered. They were credible ing to an illegal organisation. They witnesses to the end. The decree of were taken to the frightful Fortress VII martyrdom was published on 26 in Poznań, where they were tortured March 1999; and they were beatified and interrogated. Later, they were on 12 June 1999 by John Paul II. Day Missionary Salesian transferred to several other prisons, Oratories have always occupied a where they were not always fortunate privileged role in Salesian activities. The enough to be together. Taken back to typical education of Saint John Bosco, Poznań, they were tried and charged made up of fatherly care and con- with high treason and sentenced to crete charity towards young people, death. They were martyred in Dresden also played an exceptional role at the on 24 August 1942. Salesian house on Wroniecka Street, They had spent their imprisonment in a Poznań, Poland. Those were the years spirit of Salesian faith and spirituality. of the Nazi occupation. The youths They prayed continuously: rosary, would gather in a meeting room at the 65 Salesian oratory as an office clerk. every evening, Edward Klinik was whenever they born on 21 July had some free 1919, in Poznań. time, as they He was the son of used to before Wojciech and the war. Among Anastazjia. His fa- the group’s older ther was a me- members were chanic. Edward the five future had an older sis- martyrs. ter, Maria, who Czesław Jóżwiak was born on 7 Sep- later became a nun, and a younger tember 1919, in Łaźyn, near Bydgoszcz. brother, Henryk. In the 1936/37 school His parents Leon and Maria had year, Edward completed his second- moved to Poznań and lived near the ary school studies at the Salesian city centre. They had four children, two school in Oswięcim. In 1938/39, he boys and two girls. During the German passed his school final exam in the occupation, Czesław worked as a Berger High School in Poznań. During house painter, and during the 1938/39 the German occupation, he worked in school year, he attended preparatory a construction company. school for university. Jarogniew Wojciechowski, the youngest Edward Kaźmierski was born on 1 Oc- of the five, was born on 5 November tober 1919, in Poznań. His father Win- 1922, in Poznań. His father Andrzej, who centy was a shoemaker, his mother worked in a grocery store, was a Władysława a housekeeper. Edward drunkard who later abandoned his had five sisters. When he finished ele- family. For this reason, Jarogniew was mentary school, his uncle proposed he forced to abandon secondary school. work in a shop belonging to a Jew, His only older sister, Ludosława, had to Jakub Abramowicz. Edward worked take care of their mother Franciszka as an apprentice for a month, then, and brother. Jarogniew attended the thanks to the help of a Salesian, municipal business school and worked Władysław Barton, he was able to as a clerk in a grocery store. start working in a mechanical work- shop. He also worked there during Oratory Life the war. These young people, both after school and after work, spent their free time at Franciszek Kęsy was born on 13 No- vember 1920, in Berlin-Wilmersdorf. His the Salesian oratory, where they ac- parents, Stanisław and Anna, had re- tively participated in various activities. turned to Poland in 1921 and had set- The cultural life that took place in the oratory was a life lesson that formed tled in Poznań. They had five children. The father was a carpenter and their characters, developed their worked in a city power plant. Fran- sensitivity and sense of good cheer. ciszek had already expressed his inten- Smiling was intertwined with prayer, tion to enter the Salesian seminary in recreation with reflection, and St John La˛d and was preparing himself as an Bosco watched over it all from heav- aspirant. During the German occupa- en. The souls of these young people were also formed by personal contact tion, he worked with Czesław Jóźwiak 66 with God. In this atmosphere they known that in September 1940, they grew, forming their faith and their per- were all arrested on charges of be- sonality. Czesław Jóźwiak, for example, longing to an illegal organization. was president of the of the Immacu- late Conception Sodality. Edward Beginning of Calvary 2020 Kaźmierski and Franciszek Kęsy took Edward Klinik was arrested on 21 Sep- turns directing the Society of St. John tember 1940, before his companions. Bosco as presidents: they were internal He was taken directly from his work- associations at the oratory, very much place, without a chance to greet any- according to the Salesian style. All five one. He wrote to his mother with a were leaders at the oratory, always piece of pencil in his prison diary: “You playing an active part in theatrical can be calm about me, because I go performances that they organised to the battle of life with strong faith. I with great resourcefulness. know that the One to whose protec- Edward Kaźmierski was especially tion I have entrusted myself, becoming fond of theatre and music. He left be- his Knight, watches over me and will hind five large notebooks in which he never abandon me.” After Edward’s had written a diary of his occupations arrest, the others were dismayed, dis- and experiences, from 1 February traught; Czesław Jóźwiak’s father ad- 1936, to 28 May 1939. At the end of vised them to flee from town, but the each year, he made a list of the parts boys decided not to leave their loved played in the theatrical scenes at the ones. On the night of 23 September oratory. His second big passion was they were all arrested. music. He liked to go to the opera and All four thus found themselves in the had also composed several songs. In “Soldier’s House” which, due to the the opinion of his companions, he was cruel way in which the interrogations a great musician, so much so that they took place, was called “the Gestapo”

had nicknamed him: the Composer. of Poznań. After 24 hours of interroga- Day Missionary Salesian He was happy to be part of the choir tion, they were transferred to Fortress with Edward Kaźmierski and Edward VII, where Edward Klinik was probably Klinik. Franciszek Kęsy particularly liked already located. Fortress VII had an sport and played whenever he could. even darker reputation than the “Sol- During the war, the Salesian house in dier’s House.” It was built in the 19th Wroniecka Street was occupied by century as a defensive fortress in the dozens of German soldiers. They trans- city with a moat and heavy walls and formed the entire building and the later transformed into a prison within church into a military barracks. Howev- which thousands of Poles lost their lives er, the Salesian youngsters continued due to hunger, torture, executions. The to gather in the gardens outside the boys arrived there on September 24th. city. The thought of joining the resist- They were checked and deprived of ance movement, being part of the nu- all their personal belongings. In the merous secret organisations then form- pockets of the four Salesian pupils, the ing in Poznań, also entered their minds jailers found little, except for one thing increasingly more frequently, but it that aroused the mockery and anger cannot be demonstrated with certain- of their jailers: Rosaries, from which the ty how much the five boys were actu- young men never separated. The ally involved in these movements. It is rosaries ended up in the garbage bin, 67 but a moment of distraction on the looked at those young men from part of the guards was enough to re- whom everything had been taken cover and pocket the rosaries once away, and still they had so much more. From that moment on the rosary strength and faith, and so much inner beads would accompany the boys joy. Sometimes they said to them, during their long months of suffering in “Don’t you realise what awaits you?” prison and raising their spirits in times of “Only God knows,” they would answer depression. “and we have faith in Him. Whatever Torture in Fortress VII was a normal and happens, it will always be His will.” routine things, and even our young Faced with this answer, one could only men were often subjected to it. This be silent. is testified to by a gryps (clandestine November 1940 was marked by a new written communication between transfer to Wronki and imprisonment in prisoners) written by Jarogniew Woj- solitary confinement, in separate cells. ciechowski to his family, sent with linen This was an even more painful suffering for the laundry room. On a piece of for these young people, accustomed paper, wrapped in a handkerchief to supporting each other, but it was al- soaked in blood, Jarogniew writes that so a time of grace. Edward Klinik notes they hit him until he became uncon- his questions to the Lord in his diary: “O scious, and he begged for them to Lord, why have you punished me so pray for him. In Edward Klinik’s diary, we heavily? Have I really deserved this? also find an eloquent note: “Monday, Why did you put such a heavy cross on one of the most terrible days of my life, my shoulders?”. Edward, however, was which perhaps I will never forget.” not satisfied with asking questions, but What sufferings he endured that day, sought the answer. “Son, do not de- only God knows. Czesław Jóźwiak had spair” he wrote as God’s reply, “and great merit in keeping the spirit of his do not seek consolation from human oratory companions high. He patiently beings, because whoever seeks con- explained the meaning of the tor- solation from human beings moves ments suffered in prison to them. “You away from me. My son, look at me must understand” he said “that our who, loaded with a heavy cross for sufferings are not in vain. They do not your sake, walked towards Golgotha perish. Some fight with arms in hand for and not even a word of lament came Poland’s freedom, others suffer for it. out of my mouth, and you are already And both are important. But the most complaining now? Just render me important thing is to remain faithful!” love for love.” After a short time, they were trans- Edward Kaźmierski even speaks of this ferred to another prison in Poznań period as a time of retreat. “It was in- where life was more peaceful, without deed in Wronki that I came to an torture and constant fear, but always, agreement with myself. There, I got to unfortunately, without freedom. During know myself better and I realised that the day, they worked; in the evening, I still lack much to become a good son during their rest, once could hear of Don Bosco, to please God, to be them saying the Rosary and Salesian useful to my neighbour and to render prayers in their cell. With admiration honour to the family. Now I believe and disbelief, and even with envy, that when I shall attain freedom, God the other companions in misfortune will help me, and so I will be able to ful- 68 fil the resolutions they have been made.” Francis - talking about it zek Kęsy wrote for almost two similar words: “In years now. It is Wronki, since I up to God ... We was alone in the don’t think much 2020 prison cell, I had about this affair time to thor- .... The end of the oughly examine war is imminent.” myself ... and I Then in another promised to live gryps to his par- differently, as Don ents he confirms Bosco recommended us, to live to again: “Maybe it would be better if this please the Lord and his Mother, Most trial did not take place. Besides, God Holy Mary.” knows, and let’s hope for the best! In Wronki our young people spent the What will happen will happen accord- Christmas holidays trying to sing songs, ing to His will.” but they were abruptlyprevented from doing so by the guards. Easter was the Hold the cross high! time of their transfer to a prison in Ger- Meanwhile, the date of the trial was many, first in Berlin, then in Zwickau. established: 1 August 1942, at 9:00 am, Another year of imprisonment, full of before the extraordinary tribunal of hope, but also full of faith. The rhythm Poznań, in the detached section of of work was interrupted by the rhythm Zwickau. The young men informed of prayer, which sustained their spirits. their families of the date, pleaded for They were very interested in their fam- a special prayer for that day and wait- ilies, as we can read in the famous ed. On 1 August they appeared in gryps sent home in various ways. They court. On their feet, the boys listened were young people like everyone else, to the indictment. In any case, they Day Missionary Salesian full of plans. They imagined the simple knew it by heart: the preparation of a future as working, living in a small coup d’etat in order to detach part of house with the family they wanted to the German state itself from the Ger- form. “We, with Edward, dream of a man Reich. The trial was brief and the house with a garden near the city,” we consultation within the court was even read in the gryps written by Franciszek shorter. The sentence struck our young Kęsy, “but what plans do we have? men like lightning in a clear sky: for all Give us freedom, and then we just five, the “death penalty!” The young have to roll up our sleeves and serious- Oratorians spent their last 24 days to- ly get to work.” gether in death cell number 3 at the They asked God for good health, and Dresden Palace of Justice. They did they said that their life was now fairly not live in despair, but prepared for the peaceful, so much so that the ap- hour of death with the sacraments of proach of the trial’s long-awaited Reconciliation and Eucharistic Com- date did not bother them. “Our trial munion. We understand their great- must take place soon,” Edward ness of spirit by reading the passages Kaźmierski wrote in a gryps to his sister of the last letters they wrote to family “but I don’t totally believe it, because members. Simple words, full of love,

69 which become a true treatise of their “My dear parents, Joanne, brothers,” heroism. wrote Czesław Jóźwiak “just today, “Just before 9:30 pm, the eight prison- that is, the day dedicated to Mary ers intoned a religious song in a low Help of Christians … “I am leaving this voice in their mother tongue,” recalled world ... I ask you only not to cry, do the then prison chaplain, Father Franz not despair, do not afflict yourself in Bänsch, who accompanied the young the heart. This is what God wants ... men during their final hours of life. “In Pray to the Lord for the peace of my the end, just before the first of them soul. I will pray to God for you to bless was led out, they asked me to: ‘Hold you, and we can all see each other in the cross high, so we can see it!’ Each heaven one day. Here I send each of of them went silently to the guillotine.” you a kiss.” “My beloved mother, and dear sisters” “Beloved and dearest Ludosława,” wrote Edward Kaźmierski, “I received Jarogniew Wojciechowski reassures your farewell letter ... I am very pleased his sister thus (their mother had died that you are resigned to the will of during the second year of his impris- God ... Thank the Lord for His great onment) “be sure that you are not mercy. He has granted me serenity. Re- alone on this earth. Me and mum will signed to His most holy will, I will soon always be beside you. I ask you one be leaving this world ... Thank you thing: entrust the sentiments of every mother, for your blessing. This is what moment of your life only to Jesus and God wants. He requests this sacrifice Mary, because with them you will find from you ... I ask for forgiveness with all calm ... Think what happiness: I leave my heart ... I ask you for a prayer.” from this world united with Jesus in “My beloved parents, brothers and Holy Communion. In this my last Com- sisters,” Franciszek Kęsy begins his letter munion I think of you and I offer it for “the time has come for me to leave your intention and mine, with the you. The good God takes me with Him. hope that our whole family, without Do not deplore the fact that I am leav- exception, will be very happy up ing this world at such a young age. there ... I am going there now, and I’ll Now I am in a state of grace, and I wait for you there in heaven with our don’t know if later I would have been dearest mother.” faithful to my promises ... I’m going to The sentences were carried out on 24 heaven, goodbye. There, in heaven, I August1942; the news was announced will pray to God ...]. Pray for me some- by posters that appeared on the walls times ... I am going now.” of Poznań the following day. Sen- “Beloved parents, mum, dad, Maria, tenced without a regular trial, without Henryk,”so Edward Klinik addresses his the possibility of defence, and in any family, “mysterious are the decrees of case for reasons such as not to justify God, but we must resign ourselves be- the death penalty, they gave a heroic cause everything happens for the example of faith and Christian life. good of our soul ... Until the last mo- They had assimilated it in the Salesian ment, Mary has been my Mother. Now oratory of Poznań; and from it, they when you, mum, will no longer have drew the strength to serenely accept me, take Jesus ... My dear ones, do not “the will of God”, even to forgive their despair of me and do not cry, because executioners according to the most I am already with Jesus and Mary.” genuine spirit of the Gospel.  70 THE ORATORY AT LUNIK in Slovakia

Each of the past few years we have proposed a PROJECT that needs to be supported, a project which follows the theme of the year’s Salesian World Mission Day. The main aim of this is not to collect some money. The principal objective of the project, as with all the other activities we propose, is MISSIONARY ANIMATION. Sharing the information about ora- tories is important; however, even more effective in animation could be to get people INVOLVED. Fundraising for the project is a powerful animation tool. In 2019, Vietnam, Korea and a few others showed us the way. Vietnam, for example, invited students, parishioners, individuals, families and groups to buy a few ‘bricks’ for chapels in refugee camps in Africa. This is what we encourage – INVOLVEMENT by the largest number of people possible, rather than donating from the funds of the Province. THE ORATORY AT LUNIK paths created by the children’s progress be- Salesians have been operating in Lunik IX come highways to the hearts of their parents. Our proposal since 2008. It is fundamentally a Gypsy (Ro- For the parents among whom we have found for the project greater acceptance, we offer a work place- ma) neighbourhood. About 4500 Roma live • Reconstruction and expansion of the here in very poor socio-economic conditions, ment office where they pick up hygiene and Salesian house for the apostolate and without running water, central heating and basic work habits and skills. the housing of volunteers: gas. It is common for two families to live in Our goal is to help people get out of multi- € 54,000; • Building a music room between the church one apartment, which is about 20 persons. generational poverty. Some graduate from se- and the oratory: Our activity here started as a street-work, condary schools, start a family and buy an apar- € 21,000; tment in Slovakia or abroad. Many stay on here • Church bells for use at Holy Mass: contacting young people on the streets. We € 2,000; in Luník itself. They become models for the • the running costs for the year: attracted youngsters to the oratory through € 70,000; our playroom and the women through our younger ones. It does happen at times that only • Equipment for the introduction of new laundry. Gradually we stepped up our edu- one person from a family manages to find work activities and programmes - Costs : cational influence – greater punctuality, less and has to support the entire extended family; the number of activities will depend aggressive social behaviour ... We offered however, even this is an immense step forward on the support we receive. them various weekly peer group program- as far this particular community is concerned. mes, such as the possibility of singing in a In the oratory, we have 4 employees and 14 youth choir. They sing in a young people’s volunteers. Our entire running costs of the choir. When they show interest in developing oratory come to about € 70,000 a year. themselves further, we look for a mentor who The Salesians stand ready to grow, so as to meets them weekly for an hour or two, one serve the community even more effectively adult per child. After a year of preparation, through this oratory, which has truly become we transfer those better motivated to schools a playground, a school, a church and a large among the majority community. The foot- family, as Don Bosco wanted it to be.

We will be glad to provide you more information and photos, as per your need. SALEZIÁNI DON BOSCA-SLOVENSKÁ PROVINCIA Miletic˘ ova 7; 821 07 Bratislava - SLOVAKIA Account number: SK65 0200 0000 0040 4823 9457 IBAN: SK65 0200 0000 0040 4823 9457 Bank: Všeobecná úverová banka, a.s.; Mlynské nivy 1; 829 90 Bratislava 25; Bank designation: SUBA; SWIFT code: SUBASKBX PROJECT Salesian Missions Sector Salesian Headquarters Via Marsala, 42 - 00185 Roma Tel. (+39) 06 656.121 e-mail: [email protected] Editing: Salesian Missions Sector Photos: IME Comunicazione s.r.l. Poster: IME Comunicazione s.r.l.

Saint John Bosco, Father, teacher and friend of the young, to love without reserve the young we meet, you said, and you testified with your life to offer them the Oratory that “He who loves, educates.” a home that welcomed, Help us to be a parish that evangelised, passionate educators a school that prepared them to life and, to the full and abundant life of the Gospel, a playground where friends could meet educators to justice and peace, and enjoy themselves. educators to solidarity Guide us on the paths of holiness with the weak. so that we may taste Following your example, help us the joy of Heaven now and in Eternity. to love intensely the Lord of life, Amen. Graphics and printing: Tipolitografia Istituto Salesiano Pio XI - Tel. 067827819 Tel. - XI Pio Salesiano Istituto Tipolitografia printing: and Graphics 067848123/ [email protected] •