WRITINGS OF DON BOSCO

The following pages contain some writings of our Father and Founder which the 20th, 21st and 22nd General Chapters considered to be of special significance for the faithful living out of our vocation.

I.
TO THE SALESIAN CONFRERES^*

The constitutions of our Society were definitively approved by the Holy See on April 3rd 1874.

We should welcome this fact as among the most glorious in the annals of our Society, since through it we have the assurance that, in observing our rules, we rest upon a firm, secure and, I may add, infallible basis, since, the judgement of the supreme Head of the Church, sanctioning them, is infallible.

Yet no matter what its inherent value may be, this approbation would be of little avail, if the rules were not known, and faithfully observed; and it is precisely that they may be easily known, read, meditated upon, and then put into practice by everyone, that I think it well to present them to you translated from the original text. [...]

Moreover, I think it useful to bring to your notice some things of a practical nature which will make it easier to understand the spirit that inspires the rules, and will help you to observe them faithfully and with love. It is from my heart that I speak, whilst briefly placing before you what experience leads me to judge to be conducive to your spiritual good and to the benefit of the whole Congregation.

The first time the supreme Pontiff, Plus IX, spoke of the Salesian Society, he said: "In a religious congregation or society vows are necessary, so that all its members may be united by a tie of conscience to their superior, and the superior holds himself united with the Head of the Church, and as a consequence with God himself."

Our vows therefore may be called so many spiritual cords by which we consecrate ourselves to God, and place our will, our goods, and our spiritual and moral faculties in the power of the superior, so that we may all form but one heart and one soul, in order to promote, according to our constitutions, the greater glory of God: precisely as the Church invites us when in prayer she says: "That the faith in their minds and the piety of their actions may be one. "

The vows are a generous offering by which the merit of our works is greatly increased. St Anselm teaches that a good work without vow is like the fruit of a tree. He who does it by vow offers up to God the fruit and the plant itself. St Bonaventure likens the work done without vow to the offering up of the interest without the capital, but with a vow both interest and capital are offered to God. The holy Fathers of the Church unanimously teach that every act performed by vow has a twofold merit, that of the good work itself, and that of carrying out the vow which has been made.

Furthermore, the act of pronouncing the vows restores to us once again, according to the teaching of St Thomas, our baptismal innocence, that is to say, puts us in the state as though we had just received baptism. The Doctors of the Church compare the religious vows to martyrdom, saying that the merit of one who takes his vows is that of one who receives martyrdom, because what the vows fall short of in intensity, is made up for in duration.

If the religious vows so greatly increase the merit of our works and make them so acceptable to God, then we ought to strive with earnestness to fulfil them. He who feels that he is not able to keep them should not make them, or should defer his profession until he feels in his heart that he is firmly resolved to abide by it. Otherwise, he makes to God a faithless and foolish promise, which cannot but displease him: "… for he will have no light and rash promises,"¹ says the Holy Spirit. Let us therefore prepare ourselves well for this heroic consecration. Once we have made it, let us be prepared to keep it even at the cost of long and burdensome sacrifice: "… pay your vows to the Most High,"² this is what he himself commands.

"In true obedience," says St Jerome, "lies the perfection of every virtue." "All religious perfection," says St Bonaventure, "consists in suppressing one’s own will, in other words, in the practice of obedience." "The speech of the obedient will always be heard,"³ says the Holy Spirit. St Gregory concludes that "obedience leads to the possession of all other virtues and likewise preserves them all."⁴

This obedience moreover ought to be after the example of our divine Saviour, who practised it even in things most difficult, even to the death on the cross,⁵ and should the glory of God demand as much from us, we ought also to be obedient to the sacrifice of our own lives.

The express orders therefore of the superior, and the rules of the congregation and also the customs of each house, ought to be carefully observed; and should anyone at times be guilty of failing in them, let him readily ask pardon of the one whom he has disobeyed. This act of humility helps immensely towards obtaining forgiveness for the fault committed, and obtains grace from God for the future, and also keeps us on our guard against falling into the same fault again.

The apostle St Paul, in recommending the practice of this virtue says: "Obey your leaders and submit to them; for they are keeping watch over your souls as men who will have to give account. Let them do this joyfully and not sadly, for that would be of no advantage to you."⁶

It should be noted that doing only those things which are pleasing to us, and which turn to our own gratification, is not true obedience, but is merely following our own will. True obedience, which makes us dear to God and to our superiors, consists in doing cheerfully whatever is commanded by the constitutions or by our superiors themselves; for as St Paul affirms: "God loves a cheerful giver "⁷ It consists too in showing ourselves docile, even in things which are most difficult and contrary to self-love, and performing them courageously even at the cost of pain and sacrifice. In these cases obedience is more difficult, but it is also more meritorious, and leads us to possession of the kingdom of heaven, according to the words of our divine Redeemer: "… the kingdom of heaven has suffered violence, and men of violence take it by force."⁸

If you practise obedience in this way, I guarantee, in the name of God, that you will lead a peaceful and happy life in our Society. But this also I must tell you, from the day you choose to do your own will and not act obediently, you will begin to feel discontented with your life; and if in religious orders some are found to be discontented or to whom community life is a burden, it will be seen on close observation that this springs from the want of obedience and of submission of their own wills. If you become discontented reflect on this and know how to remedy it.

If we do not leave the world for the sake of God, one day we shall have to leave it of necessity. Those, on the other hand, who leave it spontaneously, will receive a hundredfold of grace in the present life and an eternal reward in the life to come. He who cannot make this sacrifice voluntarily, will have to make it at the point of death, yet without recompense for it, and with the obligation of rendering to God strict account of all the things he has possessed.

It is true that our constitutions admit the possession and use of all civil rights; but after entering the Society one cannot any longer administer and dispose of things that are his own without the consent of the superior, and then only within the limits prescribed by him, so that in the Society one is considered as literally possessing nothing, having made oneself poor to become rich with Jesus Christ. He is following the example of our Saviour, who was born in poverty, lived deprived of all things, and died stripped of his clothes on the cross.

Let us then listen to what our divine Master says: "So therefore, whoever of you does not renounce all that he has cannot be my disciple."⁹

To another who desired to be numbered among his followers, he said: "Go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me."¹⁰

To his disciples he used to say that they should not have more than one garment, nor give thought to what they might need in their preaching. In fact, we do not read that Jesus Christ himself, or his apostles, or any of his disciples possessed land, houses, furniture, clothes, meat or drink, or the like. And St Paul says clearly that the followers of Christ, wherever they go and whatever they do, ought to be content with the food which is strictly necessary for life and with clothing to cover them: "But if we have food and clothing with these we shall be content."¹¹

All that is beyond food and clothing is superfluous for us, and contrary to a religious vocation. It is true that at times we shall have to suffer some inconvenience on our journeys, in our work, in times of health and of sickness; we shall sometimes have food, clothing and other things not to our liking, but it is precisely then that we ought to bear in mind that we have made profession of poverty, and that if we wish to have its merit and reward, we ought to bear with its consequences. Let us be on our guard against the sort of poverty censured by St Bernard, who says: "There are some who glory in being called poor, but who will not bear the consequences of poverty; there are those too, who are content to be poor, provided they want for nothing."

Should our state of poverty however cause us any inconvenience or suffering, let us rejoice with St Paul, who declares that he is overjoyed with all his affliction.¹² Or again let us do as did the apostles, who were filled with happiness when they returned from the Sanhedrin, because they had been counted worthy to suffer reproach for the name of Jesus.¹³ It is precisely to this sort of poverty that heaven is not only promised but assured by our divine Redeemer when he said: "Blessed are the poor in spirit for theirs is the kingdom of heaven."¹⁴ Moreover to live in such a state, to dwell willingly in a room that is uncomfortable, or poorly furnished, to wear plain apparel, to eat coarse and common food, greatly honors him who has made the vow of poverty, because it makes him like Jesus Christ.

It is also part of poverty not to damage anything, to take care of books, clothes, shoes, etc., and also not be ashamed of using things or of wearing garments that are old, or mended, or getting somewhat threadbare.

The virtue that is supremely necessary, the great virtue, the angelic virtue, the one to crown all others, is chastity. He who has this virtue can apply the words of the Holy Spirit: "All good things came to me with her."¹⁵ Our Saviour assures us that those who gain this priceless treasure become, even in this life like the angels of God.¹⁶

But this spotless lily, this precious rose, this pearl beyond price is everywhere beset by the enemy of souls, because he well knows that, if he succeeds in snatching it from us, the whole affair of our sanctification may be said to be ruined. Light is changed into darkness, flame into black coal, the angel of heaven into Satan, so that every virtue is lost. Here, my dear sons, I believe it will be spiritually useful if I single out things, which if put into practice, will be to your great advantage; indeed I feel that I can assure you they will preserve this virtue for you, and all others as well. Bear well in mind then what follows.

1. Do not enter into the Society before you have consulted some prudent person, who will judge if you are likely to be able to keep this virtue.

2. Avoid familiarity with persons of the other sex, and never indulge in a special friendship with any of the boys divine providence entrusts to our care. Charity and good manners to all but sentimental attachment to none. On this point St Jerome says: "Either love none, or love all equally well." After night prayers go straight to rest, and hold no further conversation with anyone until after holy Mass the next day.

4. Keep the senses under control. The Holy Spirit clearly says that a perishable body weighs down the soul.¹⁷ St Paul therefore, although worn out by his labours, subdued his body by severe self-discipline, and wrote: "l pommel my body and subdue it."¹⁸

I recommend to you special moderation in eating and drinking; wine and chastity cannot go together.

5. The haunts, the persons and things of the world present grave dangers for chastity. Keep away from them with all care, and not only in body but also in mind and heart. I do not remember to have read, or to have heard it said that a religious had visited his native place and brought back any spiritual advantage. Thousands and thousands on the contrary there are who, showing themselves unconvinced of this, have tried the experiment, but were bitterly undeceived; while not a few found themselves the unhappy victims of their own imprudence and temerity.

6. The exact observance of our holy rules, and especially of the vows and the practices of piety, triumphs over every vice, and is the faithful guardian of chastity. The Christian religion may justly be compared to a strong and fortified city. Isaiah says: "We have a strong city: he sets up salvation as walls and bulwarks."¹⁹ The vows and rules of a religious community may well be regarded as so many lesser strong points in advance. The walls and the ramparts of religion are the commandments of God and of his Church. To cause their violation the Devil makes use of every stratagem and deception. But in order to induce religious to transgress, he contrives in the first place to level to the ground the outposts and forts in advance, the rules and constitutions of their order. When the great enemy of souls seduces a religious, and makes him violate the divine commandments, he first causes him to be careless in things of less importance, and then in those of greater moment; afterwards he leads him readily enough to break the law of God, so proving the truth the Holy Spirit proclaims: "He who despises small things will fail little by little."²⁰

Let us then, dear sons, be faithful to the exact observance of our rules, if we are to be faithful to the divine precepts, especially to the sixth and ninth. Let us also with constancy and diligence be solicitous for the exact observance of the practices of piety, which are the foundation and support of all religious orders, and then we shall live chaste, almost angelic lives.

We cannot love God without also loving our fellow man. The same precept which commands us to love God commands us also to love our neighbour. In the first epistle of St John the evangelist we read in fact these words: "… And this commandment we have from him, that he who loves God should love his brother also." In the same verses the apostle warns us that "if one says, ‘I love God,' and hates his brother, he is a liar."²¹

When this brotherly love reigns in a community towards one another, and all rejoice in another's good just as though it were their own, then that house becomes heaven itself, and justifies the words of the prophet David: "How good and pleasant it is when brothers live in unity."²² But as soon as self-love gains dominion there, and disagreements and dislikes arise among the members, then that house quickly resembles hell. Our Lord takes great pleasure in seeing brethren dwelling in his house in unum, that is, united in heart and mind, serving God and helping one another in charity. This is the praise given to the early Christians by St Luke, that they so loved one another that it seemed that they had but one heart and soul.²³

A great deal of harm is done in religious communities by faultfinding, which is directly opposed to charity. "A whisperer defiles his own soul and is hated in his neighbourhood."²⁴ On the contrary, what edification that religious gives, who always speaks well of his fellow religious, and when occasion arises seeks to excuse his failings. Be careful therefore to avoid all that savours of fault-finding, especially against your companions, and still more against your superiors. It is also a form of fault-finding and rather worse, to put a bad interpretation on virtuous actions or to say they were done with a bad intention.

Be on your guard against telling a companion the evil another may have said of him, for such trouble and rancour arise that may last for months and even for years. What an account these talebearers in communities will have to render to God. "A man who sows discord among brothers... is an abomination to him."²⁵ If you hear anything against another do what the Holy Spirit enjoins: "Have you heard a word? Let it die with you."²⁶

Be careful not to vex anyone of your brethren even though it be in jest; jokes which cause displeasure to our brother and give him offence are contrary to charity. Would you like to be derided and laughed at by others as you hold up your brother to be?

Be on your guard too against disputes. About trifles which are mere nothings, disagreements will sometimes arise, from which it is easy to pass to insults and wrangling which destroy unity and offend deplorably against charity.

If you love charity, strive to be affable and gentle in manner to everyone. Meekness is a virtue well loved by Jesus Christ: "Learn from me," he said, "for I am gentle and lowly in heart."²⁷ Whatever you do or say, show well-mannered kindliness, not only towards superiors but towards all, especially towards those who have offended you in the past, or who look upon you now with an unkindly eye. "Love bears all things."²⁸ So that he who will not bear another's defects will never have true charity. There is no man on earth who has not his faults however good he may be. If therefore he wishes others to bear his defects he should begin by bearing those of others, and thus as St. Paul enjoins, fulfil the law of Christ. "Bear one another's burdens and so fulfil the law of Christ."²⁹

We now come to the practice: in the very first place, control of one's temper, so easily lost when there is disagreement; then be careful not to use words which displease; and still more guard against crude and harsh ways of dealing with people, for a rude manner can often be more offensive than insulting words.

Whenever a brother who has offended you comes to ask your pardon receive him well, do not treat him curtly and give a harsh reply; quite otherwise, show true kindness, affection and goodwill.

If it should happen that it is you who offended another, put things right at once, and try to remove from the heart of the other all feeling against you, mindful of the teaching of St Paul: "Do not let the sun go down on your anger;"³⁰ and do this as soon as you can, overcoming the repugnance that you have in your heart.

Do not be satisfied with just loving your companions with words only, but go out to help them. St John, the apostle of charity, advises: "Let us not love in word or speech, but in deed and in truth."³¹

Charity also requires the compliance with the reasonable requests of others. But the best of all acts of charity is to have zeal for our brother's spiritual good. Whenever an occasion arises for doing good, never say: "This is not my business, I shall not meddle with it." This is the answer made by Cain, who dared to give answer to God: "Am I my brother's keeper?"³² Everyone is bound when he can do so to save his brother from ruin. God himself commands that we take due care of our fellowman.³³ Endeavour therefore to help all, both by word and deed and especially by prayer.

It is a great stimulus to charity to see Jesus Christ in the person of our neighbour, and to recall that the good we do to him is regarded by our Lord as done to himself: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me."³⁴

From what has been said you see how necessary, and how desirable is this virtue of charity. Practise it and you will receive blessings in abundance from heaven.

Just as food nourishes and preserves the body, so do the practices of piety nourish the soul and make it strong in time of temptation; as long as we observe our practices of piety, we shall live in harmony with everyone and we shall see the Salesian cheerful in spirit and happy in his vocation. If on the other hand he neglects them, he will begin to have doubts about his vocation and will undergo strong temptations. Church history shows us that religious orders and congregations have all flourished and promoted the good of religion, as long as piety was maintained in vigour among them; on the other hand, we have seen not a few fall into decay, and others cease to exist - and when? Only when the spirit of piety grew lax and their members began to seek the things that were their own, and not the things which are of Jesus Christ,³⁵ as St Paul lamented concerning certain Christians.

If therefore, my sons, we value highly the glory of our Society, if we want it to spread and keep its prosperity for the good of our own and for our neighbours' souls, let us be really solicitous never to omit our meditation or spiritual reading, our daily visit to the most holy Sacrament, our weekly confession, our frequent and devout holy communion, the rosary of Our Lady, the little mortification on Friday and similar things. Although each one of these practices, taken by itself, does not seem to be a thing of any great necessity, nevertheless it contributes efficaciously to the building up of our Christian perfection and salvation. "If," says St Augustine, "you would increase and grow great in the sight of God, begin with things that are the least."

The fundamental practice of piety which in some way embraces them all, consists in making the spiritual retreat each year, and the Exercise for a Happy Death, every month.

He who cannot make this latter exercise in common, should with the permission of his superior make it by himself, and he whose occupations will not allow him to employ a whole day upon it, should employ at least a part, putting off such work as is not strictly necessary to another day. But let all, more or less, follow these rules:

1. Besides the usual morning meditation, let there be made as well a half-hour's meditation, or conference be given, in the evening, and this should deal with one of the four last things.

2. The Confession which all should make on that day should be more than ordinarily exact, having in mind that it may indeed be the last, and holy communion should be received as though it were Viaticum.

3. Let each one reflect for at least half an hour on the progress or otherwise in virtue achieved during the month, and this especially with regard to the observance of rule; and let firm resolutions be made.

4. Let all the rules of the Society, or at least part of them, be read through on that day.

5. It would be well to choose on that day some saint as a protector for the coming month.

It is my belief that the salvation of a religious may justly be said to be assured, if he approaches the sacraments every month and puts his conscience in order as if he were really about to leave this life for eternity.

If therefore we hold the honour of our Society dear, if we really desire the salvation of our soul, let us be observant of our rule and let us also be exact in the most ordinary things, for he who fears God neglects nothing which contributes to his greater glory.³⁶

Confidence in superiors is one of the things which contribute in a special way to the well-being of a religious society, and to the peace and happiness of each member.

By this confidence the members open their hearts to their superior to find relief for the troubles they may have, anxieties connected with their duties cease, and the superiors are able to make provision to avoid unpleasantness and discontent. They get to know the moral and physical strength of the confreres and in consequence can give them those tasks for which they seem best suited. Should any disorder creep in, it is at once discovered and a remedy applied. For this reason it has been laid down that each one should meet with his superior at least once a month. In this connection our Constitutions say that each member should make known with simplicity and readiness his external faults against the rule, progress made in virtue, difficulties met with, and whatever else he feels the need to reveal to receive counsel and comfort.

The chief points with which such a rendiconto ought to deal are:

1. health;

2. study or occupation;

3. whether he is able to fulfil his obligations and what diligence he shows;

4. whether he has sufficient time to perform his religious duties and what diligence he shows in fulfilling them;

5. how he manages at prayer and meditation;

6. with what frequency, devotion and fruit he approaches the sacraments;

7. how he observes his vows, and whether he has any doubts about his vocation. But, it should be noted well, that the rendiconto concerns external matters only and not matters for confession;

8. whether he has any vexations or troubles, or feels any coolness towards anyone;

9. whether he knows of any disorder to which a remedy can be applied, and especially if it is a case of preventing some offence against God.

Here now, are some words of St Francis de Sales on this subject:

Rectors are earnestly recommended never to omit receiving the rendiconto of the members, and let all be persuaded that if they make it well, with perfect openness and humility, they will find in it great relief of soul, and a powerful aid to progress in virtue, and the whole Congregation will greatly profit by it.

One point in which I recommend the greatest clearness is that of vocation. Let no mystery be made about this with superiors. This is the most important point of all, because on it depends the thread of the life we have to lead. Unhappy he who hides doubts he has about his vocation, and determines to leave without seeking good advice and without the opinion of his spiritual director. Such a one might endanger his eternal salvation.

The first reason why it is important and necessary to deal with superiors in all sincerity is because it enables them the better to govern and direct the members. The superior is obliged both to rule and direct; this is his office. To be a Rector and superior is precisely this. But if he does not know them because they are not open with him, he cannot possibly direct and help them with counsel and suggestion.

The second reason which makes what has gone before the more obvious, is that the greater the knowledge the superiors have of the confreres, the greater will be their care and concern to guard and guide them in times of danger and in difficulties of all kinds arising from time and place.

There is a third reason why sincerity and confidence with superiors is important: they are thus the better enabled to arrange for and provide what is best for the whole Congregation of whose wellbeing and honour, together with the honour of each member, by their office they have the duty to take care. When anyone therefore deals frankly with them, and gives a full account of himself, the superior while safeguarding the member's honour and never compromising him, can then have regard for the general good of the whole Congregation. But if the member does not so open his heart, he could perhaps expose to danger both his own honour and his own soul, and also the honour of the community itself, which depends in some measure on his own.

Very great indeed is the happiness and the satisfaction of a religious who is as an open book to his superior to whom all that disturbs him is well known; if he is charged with office, then he can put his whole trust in God who will come to his aid and keep him free from trouble. "Lord," he will be able to say, "I did not put myself here; I made known my lack of qualities, my too small spiritual worth: you, Lord, it is who have sent me; you have commanded it. Do you therefore supply for my own shortcomings". With this trust he can say with St Augustine: "Lord, give me what you command and command what you will." God is placed, as it were, under an obligation of giving what he asks. But he who is not open, who does not reveal his weaknesses, what consolation can he expect? It is neither God nor obedience that sends him, but his own will to put himself forward; he is an intruder, neither called nor bidden and he will not succeed.

Experience shows us five faults, which like woodworm destroy religious observance and ruin religious Congregations. They are: an itching for reform; personal selfishness; complaining; neglect of duly; forgetfulness that we work for God.

1. Let us fight shy of all itching for reform. Let us instead apply ourselves to the observance of the rule without being preoccupied with its improvement or reform. "If the Salesians," said our great benefactor Pius IX, "without pretending to make their constitutions better, take care to observe them exactly, their Congregation will flourish ever more and more."

2. We renounce our own self-interest. Therefore, let us not seek our own personal good, but rather let us work with zeal for the common good of the Congregation. We have to love one another, help one another by counsel and prayer; we have to advance the honour of our confreres not as if it concerned just one alone, but as a noble and essential heritage in which we all share.

3. Let us not complain about superiors nor disapprove of the arrangements they make. Whenever we become aware of something materially or morally wrong, with humility let us point it out to the superiors. They have the duty before God to watch over both persons and things, so that they, and they alone, have to give an account of their government and administration.

4. Let no one neglect his own duty. The Salesians considered together form one single body - the Congregation. If all members do what is expected of them, then things will proceed with order, and give satisfaction; otherwise there will be disorder, disunion, rupture and the final undoing of the body itself. Let everyone do his duty well, with zeal and humility, with confidence in God; let him not yield in defeat if he is called to some sacrifice which costs much. Let him take heart that his endurance and fatigue benefits the Congregation to which we are all consecrated.

In all we do, our duty, work, troubles or sufferings, we trust never forget that we are consecrated to God; it is for love of him alone we work and from him alone we hope for the reward. The least thing done for his name's sake is not left forgotten; it is of faith that in his own good time he will give us rich recompense. At the end of our lives as we stand before his judgement seat, he will say, radiant with love: "Well done, good and faithful servant, you have been faithful over a little, I will set you over much; enter into the joy of your master."³⁷