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Don Bosco Study Guide

March 2012
Special Lenten Edition
This issue of the Study Guide has many less
pictures, illustrations, and photographs. Its
intention is to accompany the Salesian with
meditations throughout the season of Lent. May
these reflections help each of you to prepare well
for the Holy Triduum and the Feast of Resurrection.

As we enter into Lent, this issue of the Don Bosco Study Guide will look at Don Boscos religiosity and his pivotal understanding of
the last things, death, evil, and sin.

Don Bosco Study Guide

March 2012 Don Bosco Study Guide 2012
of the Last Things. By looking at what Don
Last Things... Bosco did to prepare his young people to face
death and by addressing the dangers of moral
and other kinds of evil in those lives, we can
Introduction: Points of Arrival discover an educator with a very clear purpose
It is difficult to confine a study of Don Boscos suggesting no ambiguity whatsoever. How,
educational system to a few topics. The approach then, can education respond with any level of
to this subject can be quite varied, from a historical ambiguity in the treatment of these same topics?
analysis, a research into the historical, cultural, and This question is one that would probably require
religious influences which shaped the man and his a librarys worth of research. There are, to be
pedagogy to applications of that pedagogy in sure, so many factors to weigh in each culture
many contexts of the world of education in our and in each time in dealing with these sensitive
own time. issues, but the evidence suggests that Don
Every one of these approaches has their value, but Bosco would wrestle with them, no matter what
this study will focus upon the study of Don Boscos the cost. Perhaps we as Salesian educators must
ultimate purpose for his educational system, its do the same.
desired point of arrival, if you will.
By looking carefully at those endpoints of his
method, it is hoped that a clearer insight might be Part I. A Renowned Genius
gained in his overall purpose.
The task of this study has been an interesting one
of Pedagogyand Holiness
uncovering many details with implications for
education in todays contexts. Yet it is curious that 1. A Complete Education
these same goals are most often avoided, if not
deliberately shunned, in the task of education. Includes Last Things
This study will examine Don Bosco as an educator In the tenth chapter of Fr. Pietro Braidos book,
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Don Boscos Pedagogical Experience, the Salesian many areas of his nineteenth century world
scholar turns his attention to many fundamental before he was ever known as a saint. Devoted
pedagogical dimensions of Don Boscos system followers of Saint John Boscos Preventive
of education. He places within the context of this System of Education and scholars and students
focus the education to the last things. It is of Salesian Spirituality offer ample historical
logical that Don Bosco would offer a model for and spiritual reflection.
embracing this difficult dimension of education Under the scrutiny of Salesian scholars, strong
because his entire system was rooted in the ideal themes suggest themselves from the life, work,
of leading the young to become good Christians and legacy of Saint John Bosco. In his lifetime,
and honest citizens. This concern for complete Saint John Bosco, the priest and youth worker
education, as Fr. Braido phrases it, does not leave was famous for his vast knowledge and
the ultimate goal of salvation in any ambiguity. educational outreach. He taught by word, by
Beginning with the spiritual dimensions of his example, and by the power of publishing. But it
pedagogy, Fr. Braido describes Don Boscos aim Nunc
was his ability cursus meaningfully
to speak magna quis to
such
to cultivate the religious dimension, to infuse the diverse audiences while, simultaneously, calling
fear of God into the boys, to educate them to live them to live authentically, which registers his
habitually in Grace.1 Fr. Braido insists that Don historical significance.
Boscos pedagogy was a synthesis of human and
divine and indicates that the principle of Don Bosco is a landmark in Church
sacramental pedagogy was a general directive history. In fact, he has left behind him a
for the whole system.1 concept, a teaching, an experience and
The spiritual and religious dimensions of the method which have become part of our
educational system of Don Bosco was not an heritage. In the words of my venerated
accident at all, nor merely a bi-product. It was, in predecessor Paul VI, he was "a renowned
genius of modern pedagogy and catechesis
fact, the underpinning of the entire system and
but, above all, a genius of holiness.1
pointed toward its ultimate goal. Therefore, it is
essentially important to uncover the roots of This giant figure of education and holiness
those elements in the life and experience of Don began humbly and it is precisely these
Bosco, himself. beginnings which highlight his significance.
From the details of a tangible, though difficult,
1.1. Elements Drawn from Life life history, Saint John Boscos recounting and
The boy and the man, Saint John Bosco, stirred teaching continue to be relevant for diverse
audiences. This study will mention very specific

The Exercise for a Happy Death at the Oratory

(Fr. Arthur Lenti)

The practice of the Exercise for a Happy Death

This article concludes on p. 20
was firmly established at the Oratory from the start. It
was included in all editions of the Companion of Youth
(Giovane Provveduto), beginning with the first in 1847.
Indeed the practice acquired a key role in the spiritual
and devotional life of the boys, and it appears to have
been regarded as an indispensable educational tool for
fostering the moral and spiritual life in the community of
both students and artisans. The Biographer takes pains to
stress this very fact. A couple of examples will suffice.
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themes from Johns history as points of

development in his educating young people.
1.3. Equipped for Addressing
Difficult Realities:
1.2. Death as a Defining A true evaluation of Saint John Boscos impact as a
teacher, a story-teller, a catechist, and a friend of
Experience: the young would encompass a study too vast to be
Death is, perhaps, the most significant experience contained here. According to Fr. Lenti, Saint John
of Saint John Boscos personal historythe Bosco became an educator because of the call of
catalyst making sense of his future endeavors and lifedrawn into the field by a crying need.1 He,
mission. This impact will be developed carefully. It himself, was the educator and not a theorist. He
can be said that Saint John Bosco would spend his lived the realities and addressed the real problems
life fighting deathhis own personal mortality, and and concerns of the young people in his world.
the death of souls. Every mention of his life, every One of the real problems he addressed without
event seemed to be suffused with the reality of hesitation, quite significant for his time and for
deaths appointment for himself and others and ours, was the problem of death. Death seems a
Praesent vitae nisl.
the urgency to save ones soul.
Death, is always linked closely with human frailty,
distant topic in the educational enterprise today.
Though the reality of death was far from
sin and evil, and the power to make choices in the unfamiliar or taboo in his time and culture, a
stories of Saint John Boscos life. In fact, his three consideration of death as a component in
student biographies (Dominic Savio, Michael educating the young would draw negative
Magone, and Francis Besucco) were built around attention and disbelief today. This begs the
the theme of moral decision making, conversion, question as to the significance of this component
and conquering evil in the face of untimely death. in Don Boscos system (see Chapter X The
These works are considered most important Fundamental Pedagogical Dimensions in Fr.
because they pull from Saint John Boscos own Braidos treatment: Don Boscos Pedagogical
personal encounters and highlight the themes of Experience). Is it something we can easily leave
his ministry. Fr. Arthur Lenti points this out: aside as simply a leftover from a time that is has no
connection with todays realities. Just below the
All of Don Bosco's writings contain surface of this question are the realities we know
educational insights and suggestions, but the only too well. In the United States, the terrible
following deserve special mention. weapons attacks of student-on-student has
The Biographies: Comollo, (1844...), dramatically changed that equation from a blissful
Savio (1859...), Magone (1861), Besucco ignorance of death to a horrific vision of violence.
(1864). The biographies have a specifically But outside of this extreme context, many
educational and spiritual aim. In this respect, educators would vehemently oppose even the
the Savio, Magone, and Besucco biographies mention of death, let alone constructing an
are especially important since, taken together, educational approach to that reality.
they give us a compendium of Don Boscos Connected to the question of the relevance of
style of education and spiritual direction of
addressing death are a series of related themes:
boys in the student community in the fifties
How did Don Bosco choose to present evil, sin, and
and sixties. The different types (Savio, from a
good Christian family; Magone, from a moral choice? Why did he choose to depict these
broken home, though not a juvenile at all? How are these themes relevant for todays
delinquent in any way; Besucco, an unspoiled educator? And finally, what is preventive about
mountain shepherd lad) give us three aspects dealing in these subjects?
of Don Boscos approach.1




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1.4. Specific Themes and death have shaped the mission and the
message of the man.
Their Relevance in Relation to

Death 2.1. You have a father no

Having already opened a view of Death, this study more
will look more closely at its treatment in different From the vantage point of the present
studies of Don Boscos work. After examining moment, looking back on the figure of Saint
death, a glance at the concepts and experiences John Bosco as saint and educator, he is now
of evil follows logically. These examinations lend known as both Father and teacher of
themselves to the theme of making moral youth all over the world. The absence of a
choices. father in his own life became a recurring theme
An examination of Don Boscos treatment of evil for his own discernment. To be sure, the
and sin must lead to a conclusion regarding his continual loss of fatherly figures certainly
ultimate purpose of saving souls. But it must also formed the great champion of the poor, the
rescue Don Bosco from the notion of many that abandoned, and the orphaned youth of the
religious faith, Catholicism, and the world.
responsibilities of making moral choices makes of It seems that the earliest recollection of his
life a tortuous journey. There is nothing more fathers death, and the words of his mother,
distant from Don Bosco than this. His purpose, as Margaret, You have a father no more, set in
we will see, especially in the details he has motion for Saint John Bosco the search for
highlighted in his life and the lives of his students, mentors, guides, and direction in his life. The
was always connected to an optimism and faith. next significant father-figure to impact the boy
His vision of the future went beyond political or would be Fr. Calosso. Taking John under his
global realities, though they included these as wing, he inspires him to look beyond his
well. Ultimately, as we will see, his vision circumstances and discover a life-long calling.
therefore his insistence upon the last things He gives John the first means toward a future
was an eschatological vision. A full participation of promise by personally tutoring him and
in life and its responsibilities was fully immersed in promising him the necessary resources for his
the reality of eternal life and its promises. future.

Part II: Death, Evil, and No one can imagine how supremely
happy I was. I idolised Fr Calosso, loved
Human Choice in Saint John him as if he were my father, prayed for
him, and tried to help him in every way I
Bosco could. My greatest pleasure was to work
2. The Lasting Impact of for him. I would have died for him. I
made more progress in one day with the
Death on Saint John Bosco good priest than I would have made in a
week at home. That man of God lavished
In his Memoirs of the Oratory, Saint John Bosco
affection on me, and he would often say,
recounts what he names as his earliest memory: "Don't worry about the future. As long as
the death of his father, Francis Bosco. It becomes I'm alive I'll see that you want for nothing.
obvious throughout the story of his early life, his And I'll make provision for you after my
formation as a young man, well into the history of death."1
his foundational work for youth that death plays a
significant role. It is not unusual nor unexpected But, as Saint John Bosco recalls, this joy and
to uncover this influence in his or any persons security would come to a sudden and crushing
life, but for Saint John Bosco, his encounters with end with Fr. Calossos death which would occur

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not long after making this promise. The death of himself inconsolable as he knelt praying at his
this man impacted John perhaps more profoundly own bedside. Suddenly, with loud rumblings
than even his own fathers death and set John on and shaking, which awakened all the other
a course he will not abandon, no matter the seminarians, a light came to hover over John
personal cost. and he heard his friends voice announce three
The absence of Fr. Calosso was more than the times, Bosco, I am saved!
absence of a benefactor, for now John had to This event pressed itself deeply on the mind and
face his older step-brothers opposition without a heart of Saint John Bosco and it would develop
defender. Anthony despised his younger in him a lasting respect for the mystery of death
brothers aspirations for education and prevented and the necessity to teach others how to live
him from studying at every turn. Eventually, well and prepare for that moment.
Johns mother Margaret would decide that Johns The other deaths Saint John Bosco would
best hope would be to leave home and seek work, encounter would be no less important, but a
shelter, and education outside. The lingering detailed investigation of these moments and
absence of his father must have pressed heavily their impact would be, in themselves, the
on this young boy as he walked the lonely roads content of a thorough study. We know from his
into his future. own writings that there are at least four more
2.2. Continuing Encounters significant deaths to mention: the death of his
dear mother, Mama Margaret, and the deaths
with Death of three students he would immortalize in
Saint John Boscos next encounter with death writing: Dominic Savio, Michael Magone, and
would come as a teenager in the seminary. His Francis Besucco. These are mentioned here to
best friend, Louis Comollo, became the model of introduce the elements of death in Saint John
sanctity that John aspired to emulate. It is also Boscos teaching, catechesis, and piety. Writing
obvious that John became for Louis, the human about these significant persons in his life, long
balance this zealous young man needed in his life. after his mission is fully engaged, shows us the
The descriptions of this friendship are intimate focus of his teaching about death.
and strong even though Saint John Bosco never
strays from the language of edifying example and 2.3. Teaching Others to
virtue. Reading between the lines, however, it is
not difficult to see the human dimension to these Prepare for Death:
affections especially when Louis dies an untimely
death. So distraught is John after the death of his
Catechesis in the Love of
friend that he, himself, becomes quite ill. But God
there is another interesting formative element in Fr. Lenti gives a detailed description of Saint
this encounter with death. We see the John Boscos catecheses regarding death and
development of a conscious need to prepare well the last things. His survey is insightful and
for death and to live with meaning and purpose in worth mentioning to highlight various
every moment as if it might be the last. elements. Often, Saint John Bosco would
John struck a pact with his friend Louis that predict the deaths of others, especially boys at
whoever would die first would return to his Oratory. He offered these predictions by
communicate if and when they had reached way of premonitions and dreams. He admitted
salvation. John already admired the piety and that often times the details were not clear until
faith of his friend, but the lessons of a life lived the events unfolded, but he clung to the belief
well and consciously prepared for death would be that it was beneficial for the boys to know the
seared into his memory with the remarkable reality and prepare for it. He certainly believed
fulfillment of that pact. John related that not that confronting the youngsters with the
long after the death of his friend, he found

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thought of death was both educational and common recurring illnesses, sickness and
spiritually helpful.1 disease often claimed many young lives. The
What is useful in this study, however, is cholera epidemics of 1831 and 1854 were
uncovering exactly what Saint John Bosco wanted experiences close to Saint John Bosco. In the
to teach his young charges with these warnings. first, he had been a seminarian and witnessed
The biography Saint John Bosco penned for his the exodus of many students under the
friend Comollo was primarily a catechetical tool to direction of the protective Jesuits. In the latter,
teach his students the value of the Last Things. the students of Saint John Boscos Oratory
He developed a pious tradition of conducting an would bravely assist the sick and dying in the
exercise for a happy death once every month for ravaged city of Turin, winning for the boys and
this purpose beginning in 1847. Fr. Lenti, in his for Saint John Bosco the reputation of holiness
review of Fr. Stellas examination of Saint John and courage. The possibility of a sudden and
Bosco on the topic of death predictions, points unexpected death, at any age, then, was not
out that these practices were not meant to terrify far-fetched. This had considerable bearing on
the students. They were intended to teach the piety of the times.
important lessons. Fr. Lenti quotes Fr. Lemoyne There was a sense of urgency in living life.
from The Biographical Memoirs of Saint John Fidelity to ones duty and faithfulness to God
Bosco: was not something to postpone. At first glance,
especially with twenty-first century filters, this
The Exercise for a Happy Death was focus upon death may seem morbid or suggest
another powerful factor in his educational a catechesis reduced to scare-tactics. And while
system. When boys began boarding at the fear was not an uncommon tool for
Oratory, they made the exercise for a evangelization in Saint John Boscos era, the
Happy Death with the day pupils; later on evidence suggests that the predictions, the
he scheduled it on the last Sunday of the dreams, and the practices of preparation for
month for the former, and on the first death had positive consequences for the
Sunday for the latter. To make it truly students in Saint John Boscos care. Fr. Lentis
effective, he exhorted them to put all their survey of such death predictions and the
spiritual and temporal things in order as practice of the Exercise for a Happy Death
though they were to appear before God's comes with a caution; he is well aware that fear
tribunal on that day and to be mindful that by itself could be psychologically damaging. He
they could be suddenly called into eternity. concludes this survey, with appeals for caution,
[...] The worldly-minded might think that but concludes that Saint John Boscos approach
mentioning death to young boys would fill had to be much more than fear to produce such
their minds with gloomy thoughts, but peaceful and positive results in his students. In
that was not so at all. On the contrary, it fact, he mentions that many of the students lost
filled their hearts with peace and joy. their fear of death and strove to live in
Spiritual unrest comes from not being in readiness to meet Godconsidering the
God's grace.1 moment of death to be a great and wonderful
moment deserving of ones best preparation.
An important part of the catechesis of Saint John Perhaps the first most important component
Bosco, then, centered around death and its revealed in this approach is an authentic love of
inevitability. However, the focus had its context God based on a personal trust and the
and points to important components in Saint John conscious development of a deep relationship;
Boscos ministry of education. The most obvious such a relationship created a longing for union
context was, of course, the mortality rate in that with God. Certainly, the flip side of this coin is a
part of the world in the mid nineteenth century. fear of hell and damnation, and this was not a
In an age before anti-biotics and treatments for catechetical tactic left aside. But the emphasis

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does not seem to be left in that dark place. The young lads met death, ready to meet God,
student biographies mentioned earlier are Saint victorious over sin and evil. They were the
John Boscos greatest testimony to the positive. models, not only of how to die, but also how
With this longing for union with God came to live. They were models of combating evil
abhorrence for evil in all of its forms. This, too, has in all of its manifestations, internally and
a flip side with a focus upon the power of the devil externally.
prowling to devour a soul. This particular focus Evil in all its forms was to be avoided. For
upon the presence of evil and its dangerous Saint John Bosco, the devil could manifest
consequences often rises to the surface of Saint itself in his dreams and premonitions in
John Boscos catechesis and not infrequently terrifying detail. Yet, just as terrifying was his
without great drama and flare, but this will be the presentation of moral decay. For him, the
next subject of comparison. external and the internal evils were all the
2.4. Death and Its same.

Connections with Evil One of us will not be able to make it
Death predictions were not the only extra-ordinary again. Who? It may be myself, or it
signs in Saint John Boscos life. He also had vivid may be one of you! [...] I could tell you,
encounters with evil and seemed to be able to but I wont just now. [...] When that
read the presence of evil among the students. happens, you will say, I never thought
These dimensions of Saint John Bosco will be he would be the one to die! [...] I
analyzed more carefully in the third section of this gave you something to think about.
study, but for our purposes here, a link needs to be Really we should meditate [on death]
made. all the time. [...] We have but one soul.
For Saint John Bosco, death was not a neutral [...] If we lose it, it would be lost
reality. He advocated a healthy fear of death as forever. [...] I know that boys [...] do
the final consequence of sin and evil and the most wrong with inconceivable light-
dramatic affirmation of its power. For Saint John mindedness and then sleep for a long
Bosco, physical death was always an impending time with a horrible monster that
possibility, but it was spiritual death which could tear them to pieces at any
preoccupied him more than anything else. Give moment. Is there anything to alert us
me souls, take all else away! This was his lifes to this danger? Yes, the thought of
project as inspired by Saint Francis de Sales. Saving death! I shall have to die one day. [...]
and protecting the souls of his students became Will it be a slow death or a quick one?
the highest motivation for everything he did. But Will it be this year, this month, today,
his vision of evil did not confine itself to moral tonight? What will happen to my soul
ambiguity or mistaken choices; evil was a force to in that fatal hour? If we lose it, it will
avoid and to be prepared to combat with all ones be lost forever."1
resources. Details of his own resolutions at 2.5. Death and Evil in the
various points in his own personal journey of
spiritual growth reveal this abhorrence for sin and Biographies of
evil and this readiness to fight against them.
It is this abhorrence which is evident in the lives of
Dominic Savio and
the young men Saint John Bosco examined in his Michael Magone
writings. He offered their examples as young What approach does Don Bosco offer to the
people whose love for God took primary place in subjects of evil and death in the biographies
all their actions and goals. Like their mentor, they, of Dominic Savio and Michael Magone? This
too, made resolutions to turn away from evil at is an important question because it is already
every possible encounter. In so doing, these evident that the main purpose for sharing

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details about the lives of these students had very

clear educational and catechetical ends in Don Fu qualche tempo dominato dagli scru-
Boscos purpose. Some themes may be poli; perci voleva confessarsi ogni
extracted from these two lives to highlight these quattro giorni ed anche pi spesso; ma il
objectives of Don Bosco. We do not find in these suo direttore spirituale nol permise e lo
biographical works scientific treatises but tenne allobbedienza, della confessione
evidence of Don Boscos practical methods for settimanale.1 (It was a time dominated
by scrupulosity; therefore one was
teaching about holiness, the last things, and the
encouraged to go to confession at least
sacramental life.
four days in the week; but if the
confessor did not permit this, one must
Don Bosco had no intention of offering his obey with only a weekly confession).
readers learned or scientific works; with his
simple style, whether edifying or apologetic, Don Bosco describes Dominics desire not in
his aim was to touch the hearts of the people
morbid or unbalanced terms, but coming
and of his boys, both those he encountered
from a deep joy. In fact, it would be Don
in the streets and those who were educated
within his institutions. Bosco who would urge him to not look for
Although these writings are often other penances to combat sin, but merely
schematic or written for some special maintain a good example, put up with the
occasion without any firm theoretical cold and hunger of each day, and do ones
underpinning, they tell us quite a lot about duties with joyful diligence.1 This became the
Don Boscos doctrinal ideas and, at times, primary project of the young Savio.
about his practical method in educating Dominic gladly took this advice and became a
others about the sacraments. His doctrinal model of obedience and diligence to his
ideas are, essentially, drawn from the widely companions and he translated that into
held theology of the official counter- proactive steps to align others in holiness.
reformation and from the catechesis that This was his weapon against evil. With a band
was produced in the climate of the of companions, he pledged many virtuous
Restoration. It was the theology which had practices to the Immaculate Mother of God in
coloured Giovanni Boscos entire December of 1854.
formation, at home, at school, in the
As time went on, however, it was clear that
seminary and in the Ecclesiastical College.1
his health was not improving. Dominic is
2.5.1. Evil and Death in the never shown to reveal any fear of dying in
these accounts of Don Bosco. The opposite is
Experience of Dominic Savio true. In fact, when Don Bosco sends Dominic
Don Bosco credits his young student Dominic home in March of 1857, Don Bosco tells him
Savio with a hunger for the sacraments already he will get well and will return to the Oratory.
burning within him before coming to the Oratory. Dominics response is clear and decisive that
Dominic took to heart the council of a priest in he will not return and projects what great joy
his own parish that there were three things a would be his upon entering paradise.1
young person would need do to prepare well for Dominic was conscientious about
the path to heaven: frequent the sacrament of mortification of the senses, about daily prayer
confession often, receive the Holy Eucharist, and and devotions, and about being the most
open your heart to a confessor1 And Don cheerful and diligent example he could be for
Bosco noted that Dominic immediately sought his companions. Don Bosco describes a
out a confessor upon coming to the Oratory. It is moment when Dominic fled from a man
interesting to note Don Bosco also mentions that peddling pornography and another time
there was an unusual scrupulosity at the time. when he confiscated his materials and tore
them to bits. He had no room for evil and told

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his companions that God had given them eyes to the boys resistance to moral reform and the
contemplate the beauty he had created, not to restlessness leading to a change within him.
give into these vile interests. His actions Don Bosco identifies this restlessness
matched his words.1 specifically, and this is key to his
Two things are very obvious in the mere mention understanding of Grace, sin, and salvation.
of these few details. Dominic, before the He identifies this unhappiness precisely as a
direction of Don Bosco, and especially after, response to a lack of confession or the
hungered for sanctity. But this hunger did not making of a bad confession. Don Bosco
remove him from life or his companions. In fact, shares a dialogue that he had with Magone.
he very much struggled as Don Bosco and In that dialogue, the young man admits to
Dominics father discussed what course of action being filled with remorse. As Don Bosco
to take as his health worsened. He was obedient questions him, trying to lead him to his
in returning home, but he had tried once, only to conclusions, Magone surmises that his
insist upon returning to the Oratory to continue restlessness has something to do with not
his studies. The last time, he was aware he would being able to share in the joy and piety of his
not return. But he accepted this with more than companions. At one point, Don Bosco asks
resignation; he was anxious to return to God. him what is holding him back from joining
This hunger for holiness expressed itself in them, and it is clear in this exchange that he
practical ways as he threw himself into his duties. already has the answer, though he is coaxing
But his activity was always predisposed to Magone to see the reality of his own
combat evil in every formwithin himself and sinfulness.1
those around him. The second feature of this During this conversation, Don Bosco does
quick glance is the readiness for the last things something which has marked him out as a
that marks Dominics experience of declining man of God--and we will look at this gift in
health. Don Bosco mentions many conversations greater detail in the next section; he names
in which Dominic shows no concern for his Magones sins. He promises not to intrude on
carcass but only for his soul. Dominic told a his conscience, but he invites him to
companion that his carcass was not meant to acknowledge the list. The dramatic point Don
last forever but, with the help of our Lady, he Bosco makes is that Magone does eventually
would be led to paradise where his impatient confess and begins a new life, close to the
soul would melt away from his body and fly Sacraments.
readily to God.1 Obviously, then, Don Boscos He makes a study of the growth of Magones
system of education had achieved its purpose in virtue and recounts episode after episode.
this young life. Dominic had become an But, it will be in the face of death that
outstanding citizen of both this world and Magones true conversion rings clearly. It is
heaven. interesting the Fr. Jacques Schepens
highlights a tension between two sides of
2.5.2. Evil and Death in the Don Bosco in this kind of work. He sees a
tension between the anxious, vigilant Don
Experience of Michael Bosco and the gentle, kindly Don Bosco
who appealed to the moral sense of the
Magone young and the personal bond between the
In Don Boscos examination of Michael Magone, educator1 and the youth.
we have another figure of youthful holiness. But
unlike Dominic, who seemed predisposed for Where the eternal salvation of souls was
holiness, Don Bosco dedicates the second concerned, Don Bosco did not want to
chapter of his biography of Magone to outline take any risks, and he was prepared to
apply a certain amount of pressure on

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the consciences of his boys in a way that is appeared a mere flu but progressed rapidly to
today less acceptable. This is the Don an internal bleeding that confined the boy to
Bosco who insisted on the need for bed. He seemed very aware that this was his
confession because of the natural last moment in life. Don Bosco reports
weakness of the young which leads them evidence of this awareness in Magone even
more easily into sin and can cause them to before the onset of the illness. Magone
make bad confessions. In his opinion these would die at the Oratory and Don Bosco could
boys needed to be convinced by their
record his last words. When Don Bosco asked
educators that the sacraments of confession
the boy if he would rather be healed or go to
and communion are their best safeguards, or
that frequent confession is a support during eternity, his first response was not surprising,
the unstable period of youth.1 Whatever the Lord wills. Pressed further,
Magone said he was ready to meet God and
Fr. Schepens is careful to point out the anxious to do so. His parting words, left
observation made by Fr. Pietro Stella that this consciously to his companions and his own
rigid Don Bosco did not distance him from the dear Mother, was to prepare themselves for
young. In fact, as in other areas of their lives, he death by making good and frequent
inspired fatherly affection and trust in the confessions that the Mother of God may
confessional. In this life of Magone, as in the accompany them at the last hours and that
biographical reports of Savio and Besucco, Don those hours may be filled with peace.1
Bosco gradually introduced the idea of a
permanent confessor to Magone.1 2.5.3. Setting in Motion
Underlying this process of education, this
insistence upon confession, the right relationship the Prevention of Evil
with God, etc, is Don Boscos anthropology. For We can see, then, that Don Boscos main
him, man is existing for God1 and for no other preoccupation was preparedness for death
purpose. In view of this, any small event, idea, or and the resistance to evil. His method of
influence that could veer any person off of this education reflected this on every level. He
path toward identification in God is an evil unto wanted to set in motion a movement to
itself. As we will see, Don Bosco had a flare for prevent evil from threatening the young from
the dramatic and visual when dealing with evil their promise of eternal life. This was not a
hoping such illustration could attract the consequence of his missionit was his
attention of the young. mission entirely.
Unlike Dominic Savio, Magone was small in The discussion of moral evil, choice, and
stature, but sturdy as Don Bosco put it. He holiness cannot go without mentioning Don
described him as lively and Don Bosco admits his Boscos extra-ordinary encounters with evil.
own wish that Magone had lived to become a It may have been his way of driving a point
priest. This was not to be. Perhaps this home to his young people, but it was
surprising death became an even more valuable effective. To combat evil, one must name it
witness to Don Bosco for his young people since clearly. To this task we now turn.
any one of them could relate to the possibility of
a sudden change in their health. There is, then, a
bit of distance and a particular nuance that Part III: Preventing and
seems a trusting sadness and resignation as Don Combating Evil
Bosco recounts the death of Magone. Here
again, his message about the last things is 3. Preparing for Battle
emphasized with simplicity and directness. We have seen his intentional and educational
Magones sickness, surfacing in January of 1859, focus upon death. We have touched lightly
upon his ability to read the presence of death

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and predict its movements. To re-iterate: death beautiful invitation to new and complete life if
was not a neutral reality for Saint John Bosco. one lived with the proper focus and
This conviction went beyond mere physical death motivation. For Saint John Bosco, there was
to the reality of spiritual death. Both realities no greater motivation than to serve and love
were the results of the presence of evil from God. For him, this translated best into service
within and without. Both were effects of mans of the young. And this service, both temporal
fall from Grace. For Saint John Bosco, death, to and spiritual, was best described as guiding
be overcome effectively, called upon the person souls to salvation. We have seen there were
of faith to live a life worthy of the next life. Such many lives Saint John Bosco could not save.
a mission was the focus of his whole life. He had little power over the reality of death
He was convinced that any effort to take on this when it came for his boys. But he had
mission of preparation would be met by tremendous power to lead them in hope to
opposition. This opposition would come, as the promise of new life. They embraced this
death and evil themselves, from within and promise with lives of good moral choices, as
without. To be armed for battle against this positive examples among their peers, and as
opposition, one would have to know the enemy an ultimate victory over death by returning to
well. Saint John Bosco knew the enemy well a loving and forgiving God.
from his own life and set about the business of
preparing his young people to do battle.
3.2. The Mask of Sin
3.1. Beyond Death to New Barrier to New Life
At the risk of moving backwards in this
Life assessment, however, there is the other face
It can be said that Saint John Bosco certainly of evil to mention here. Saint John Bosco
knew the enemy and spent his life preparing believed the more terrifying face of evil was
others to know, meet, and overcome that same that of sinfulness. To choose sin was to
enemy. The enemy for Saint John Bosco, choose eternal death, to become separated
ultimately, was the loss of ones soul. To die in from a loving God. To combat this particular
the state of sinthe place of separation from face of evil, Saint John Bosco worked to
Godwas the greatest enemy and evil to uncover its every disguise. He spent himself
confront in any persons life. totally in the daily task of revealing evils
Death is the first face of evil encountered by appearance in every part of life. Here, too, evil
Saint John Bosco. Death robbed him of his came from within and without.
father, Fr. Calosso, his dear mother, many of his On the surface, this mask of sin can be said to
friends, and many of his own students. Death have come to the boys from within their
was an enemy that knocked forcefully upon his hearts and in the environments in which they
door more than once, nearly robbing him of his were situated. Like death, they often could
own life and energy. Because of the devotion not escape from or strategize against the
and prayers of his own students early in his losses of being born into poverty, becoming
priestly life, Saint John Bosco was convinced he imprisoned by slave labor, or hopelessly set
was spared from a terrible sickness to live out his upon some path to nowhere without
mission for their sakes. But it would be education or practical direction. Too often
inaccurate to leave this first face of evil with the they had no resource to lead them out of so
impression that it was supreme and much disadvantage. Saint John Bosco
unchangeable. With proper attention to ones believed, however, that he could help the
choices, by making good moral choices, this first boys overcome these circumstances imposed
face of evil could be destroyed. In fact, what we from without and give them the roadmap for
fear most could actually transform into a finding holiness.
Because the enemy was formidable in their

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lives, more formidable than their own poverty, he We have already briefly examined his
made use of dreams, stories, and rich predictions of death. Let us turn again to the
imagination to grab the attention of the young Salesian scholars to examine the faces of sin
and to make them aware of-- without a doubt-- and evil he used to drive home the necessity
the most grievous threat of sin. for holiness.
Fr. Lenti examines the work of Fr. Stella in his
3.2. The Mask of examination of the Biographical Memoirs and
The Memoirs of the Oratory. He makes a quick
Abandonment and survey of the premonitions of Saint John
Bosco and their mention of evil.
AlienationBarrier to Daily He categorizes the dreams and premonitions
Life in this manner: There are predictive dreams
warning the young people about deaths in
Saint John Bosco never set out to create a their community and the necessity to prepare
spiritual reality for getting through life. Instead, their hearts and souls to meet God. There are
he nurtured the spirit to change the conditions of also moralistic dreams with symbols pointing
life. He was busy about transforming souls so out good and evil choices and their
that he could transform the world one good consequences. Fr. Lenti also classifies certain
citizen at a time. His heart was moved by the evil dreams as clairvoyant and others as visionary
of exploitation. He spoke the language a poor experiences. Sometimes Saint John Bosco
and orphaned child would understand and presented composite dreams employing
offered them a chance to rise out of their actual historical figures and their realities
circumstances. This face of evil, abandonment while blending these with symbolic images
and alienation, came from many different and actions. There are woven between these
directions. The most obvious face appeared in teaching tools extra-ordinary occurrences
the orphaned youth on the streets of Turin. But as well, such as multiplications, healings, and
he found this same face in the young prisoners encounters with the dead. The element
he visited regularly. In fact, it was this face in common in all of these communications and
prison that moved him to work to prevent this experiences is the powerful images of evil
further alienation in the lives of young people by used to illustrate the danger of sin.
offering them education and protection before To exhaust this list would take another
ending up in prison. lengthy study. Some recurring images of evil
While he dedicated himself to giving each young in these communications made especially
person the tools to rise out of poverty and during the 1860s are these representations of
ignorance, he was more concerned about evil: An elephant who destroys many of the
offering other kinds of tools to the young: tools students after luring them by their curiosity; a
for holiness. snake that trips the boys and squeezes the
life out of many; the flesh of a serpent that
3. 3. Symbols of Evil and makes the boys deathly ill; hardly visible traps
of thin wires pulling many youth over cliffs
SinPervasive Barriers and into the abyss; hearts eaten by worms; a
When it came to the topic of sin, Saint John serpent destroyed by a rope (the rosary); four
Bosco never minced his words nor watered down wolves prowling through the Oratory; and
his message. Sin was evil and to be avoided at all more.1
costs. To illustrate its power and sway in young In these same years, especially during the
lives, Saint John Bosco often employed horrific final stages of the building of the Basilica of
and classical images of evil and the devil itself. Mary, Help of Christians, Saint John Bosco
shared stories of encounters with demons

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appearing as toads and other awful beasts. He would inevitably present itself time and time
described a huge beast at the center of a cave again in their lives.
where he had followed the lines of traps pulling With Cain, who murdered his brother in the
his boys away. In his dream of hell, his book of Genesis, sin left its mark on the story
descriptions of the various levels of hell and its of humanity in the symbolic figure of this
inhabitants are terrifying. From beasts to brother cursed to wander the earth a marked
monsters to desperate states of suffering and man. Saint John Bosco spent his life
pain, Saint John Bosco left no ambiguity as to the protecting his students from wandering
horror one must have of moral evil and the through the wastelands of sinthe empty
danger of losing ones soul. promises which lure all of us to pursuits
Into this list might be added the belief that Saint selfish and deadlyfiguratively, spiritually,
John Bosco, like many saints before him, had and literally.
personal encounters with the devil itself. He
spoke of touching the outermost wall of hell and
the blistering and peeling of his palm which
4.1. The Mark of Sin at the
followed. He spoke of demons pinning him in Oratory
bed, fires set spontaneously, and ink strewn A remarkable detail in the life of Saint John
across his writing. Obviously, such details would Bosco was his ability to read the sins of his
have fascinated and frightened his listeners. It students. He often commented that he could
seems that no matter the device, be it a dream, a see the sins of the boys on their foreheads in
vision, a prediction, a personal encounter with various dreams and premonitions. But this
evil, or the incidence of sudden and unexpected was not the only place where he
death, Saint John Bosco wanted to display the demonstrated this ability. There are
faces of evil in all its terror to encourage in his numerous accounts of boys who were
students a healthy fear of evil and its approached by the saint who asked them why
consequences. they had left this or that sin out of their last
confession. There were others he urged to
Part IV: Extraordinary make confession and could reveal their most
disturbing fault. One of his own students,
Manifestations of Evil who would become one of the first Salesians
and his first successor as the Superior General
4. PreventionFighting Sin of the Salesian Society, Fr. Michael Rua,
at its Roots offered these words:
There is never any mention of a physical mark
Someone may think that, in manifesting
that stands out in Saint John Boscos storyat
his pupils conduct and personal secrets,
least not a literal or physical mark on his person.
Don Bosco was availing himself of
We have already looked at the scar left in his life information he had received from the
by death and abandonment and the power that boys themselves or from the young
impression made to propel him into ministry for seminarians supervising them. I can state
poor and abandoned youth. We have looked at with absolute certainty that [this was not
the mark of evil as he found it threatening the the case]. [...] The belief that Don Bosco
souls of his students and its many manifestations. could read our sins on our foreheads was
We can also suggest that the saint was bent on so common that, when anyone
leaving a mark of holiness in the hearts of his committed a sin, he shied away from
young charges so that they might make the right Don Bosco until he had gone to
decision when the choice between good and evil confession. [...] Besides showing them
their state of conscience as he had seen it
in his dreams, Don Bosco used to

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announce things one could not humanly which Christ acts through his priestly
know, such as future deaths and other minister to forgive sins committed since
events. The more I consider these facts and baptism. Pope Pius XII (1939-1958),
revelations [...] the more deeply am I speaking to Christian families on the
convinced that God had endowed him with feast of Saint John Bosco, January 30,
the gift of prophecy. [Ibid. 482f.] Father 1940, referred to the little house at
Bonetti's chronicle is quoted with regard to Becchi:
the good effects of this dream. [Ibid. 484f.]1 Imagine the 'young widow with
her three sons kneeling for morning and
We have already seen that the motivation for evening prayer. See the children, in their
Saint John Boscos every action was the best clothes, going to the nearby village
salvation of the young. We can conclude, then, of Morialdo for holy Mass. See them
that this reading of the mark of sin on the gathered around her in the afternoon
foreheads of the young people did not make after a frugal meal in which there would
these young people bad in themselves, but only be a little bread on which she had
alerted Saint John Bosco, and therefore the invoked the Lord's blessing. She reminds
her sons of the commandments of God
students, to deal with whatever force of sin was
and the Church, of the important lessons
polluting their lives. He never used this ability to
from the catechism, of the various means
label any student but to warn the young man to of salvation. She then goes on to speak
set things straight with God. There is no in simple but forceful country terms of
evidence that he ever used this to shun any the tragic story of Cain and Abel, or of
student or to make a public embarrassment of the painful death of her dear Jesus,
any of them. Saint John Bosco saw the effect of nailed to the cross on Calvary for all of
evil on their young lives. He, in effect, felt its pain us.
for them and alerted them to make a change. Who can possibly measure the
lasting influence of the first lessons
given by a good mother to her children?
4.2. The Mark of Holiness in It was to such lessons that Don Bosco
St. John Bosco: Sacramental the priest used to attribute his loving
devotion to Mary and to Jesus in the
Life Blessed Sacrament.1
. Don Boscos own words tell us that his first
encounter with the power of reconciliation over Fr. Juan Maria Laboa suggests that St. John
sin left and indelible mark in his life. This mark is Boscos vision of holiness was, in its time, very
the mark of grace impressed upon a boy of six or utilitarian. We know the significance of his
seven receiving the first sacraments. Very often, Mothers influence. We have seen his own
when referring to the lessons of his dear mother, spirituality and piety surviving rigorism in his
John Bosco described her messages as written on training. And it is obvious that his vision of
on his heart. Let us venture to say, then, that the last things was nuanced by the realities
John Boscos mother, Mama Margaret, gave her of his day: immanent death, moral ambiguity,
whole life to her sons. In so doing, she left a and anti-religious sentiment. For Don Bosco,
mark of selfless love that kept her boys on the holiness consisted chiefly of connection to
path of holiness. Fr. Daniel Lyons and Fr. Michael the Church and a defense of what is true.
Mendl offer these words of Pius XII in their 1989 Don Bosco equated holiness with morality:
translation of The Memoirs of the Oratory:
Oh the Catholic religion, holy and

divine! What wonderful benefits you
John would have been six or seven when he
bring to those who practice you, hope in
first received the sacrament of penance, by
you and trust in you. How fortunate are

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those who live within your bosom and advocating joyful friendship with God, daily
observe your precepts!1 communion, and other unheard of practices
for his time.
Don Bosco was so sure of this that he
founded a Congregation designed to help
young people and others in general to 5.2. Eschatological Hope or
achieve these benefits.1
Conservative Icon?
Anyone who has worked with young people
Part V: Transforming the and turned to the stories of St. John Boscos
World One Good Citizen at a life will remember the power those stories
have had over their young audiences. But
Time why is this? Often times the stories are scary,
laced with images of demons or assassins.
5.1. Moral Choice: Right or Other stories recount horrifying dreams.
Left, Religious or Political? Another side of the stories would seem too
distant in time and culture to speak to young
One of the criticisms of the Salesians of Don
people of today with their themes of religious
Bosco since the time of their founder, John
discipline, guidelines for virtuous living
Bosco, has been their lack of involvement in the
(suggesting that games, card-playing, and
politics of their settings. Having expanded
even playing the violin could be dangerous
throughout the world in unparalleled missionary
and sinful!). What about messages of
outreach with remarkable speed, certainly
moderation can speak to young people
Salesians have found themselves in various
today? How can the story of a peasant boy in
political contexts which others might perceive as
the nineteenth century speak with power and
demanding political response. Saint John Bosco
appeal? Is his story ever rescued from the
never advocated indifference, but he also did not
rigorism of his training?
espouse political affiliation. In imitation of their
Some religious groups have adopted Saint
founder, Salesians have often been busy about
John Bosco as their patron for this or that
the livelihood and well-being of the young,
cause or movement. Unfortunately, many of
protecting their rights by education and
these groups demonstrate a judgmental and
evangelization, physically moving and hiding
conservative brand of faith that would be
them if needed (as happened in Liberia and
surprising to Saint John Bosco. Taking his
Sierra Leone in West Africa not long ago, and as
words and images out of context, many of
continues in China and Vietnam at the writing of
these associations paint a dismal picture of
this article) but never becoming politically active
this great friend of youth as anything but
in such a way that would draw them away from
friendly. They use his teaching to prop up
their daily efforts nor put their young people
their claims to moral certainty and to
within the target of political violence.
denounce much of what is in our world today.
Saint John Bosco walked another kind of
Ironically, John Bosco would probably be
tightrope as an adult, the tightrope of diplomacy.
found on their suspect lists today as he would
At a time when the government in Piedmont was
mingle among the young to know their world
anti-clerical, closing seminaries, and restricting
and to present to them and attainable ideal of
properties, Saint John Bosco was opening
holiness.
schools and educating the displaced seminarians.
It is important to stress that Don Boscos
At a time when the nasty vines of heretical
attention to the last things was based on a
theology wound their way into the pieties and
tremendous optimism rooted in an
scrupulosities of seminaries, theologates, and
eschatological vision of reality. This is
liturgical practice, Saint John Bosco was
contrary to many conservative groups of

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Catholics enlisting members today for their information and permits the viewer to be
various causes. merely a spectator. In recent years, the
internet has provided, sadly, an intimacy with
Don Boscos vision of the future, with his death that has made it more a commodity for
all-conquering optimism was very different entertainment than something that demands
from that of the doom and gloom prevailing our personal reflection. Curiosity, even morbid
in the apocalyptic model of many Catholics. curiosity, has the power to hold deathand
It was also different from the model set up sin, and evilat a distance. We can watch the
by the Catholic Movement after 1870. gruesome beheading of a journalist on the
Doubtless, this was due to the interior internet, see bombing in Iraq through night
choice that he had been forced to make
vision technology, and absorb endless images
between the rigorism of his own
and sounds of war, anger, despair, hunger, and
ecclesiastical formation and the spirit of St.
Francis de Sales to which he felt personally genocide without any of the profound impact
called.1 such events would have had at any other time
in history. How can this pedagogy of Don
Putting John Boscos stories and teachings in the Bosco speak to such an age? Is there any thing
right context, this eschatological hope, allows at all that can strike balance and reflection in
them to breathe new life and new insights into our lives and the lives of the young?
any outreach for the young. The proper context The best answers usually come from the young
has been set down clearly by Saint John Bosco people themselves. Are they looking for victory
and it is evasive because it is so obvious. The over sin, evil, and death? Is this a useless
proper context to teach and share with the ministry or one that is vital and pertinent for
young is in their world and in their terms. That today.
demands getting messy. That demands leaving Craig Kielburger began a movement from his
the comfort zone and protection of this or that home in Toronto, Canada when he was 11 years
affiliation or the certainty of any self-righteous old. This young Catholic boy read a story about
position. So obvious and tangible is this context the death of a Pakistani boy who dared to show
that it is often distrusted as too simple or too old- the world the slavery of children. He was so
fashioned. How difficult it can be to actually hear moved by this story that he began a program
what the young are saying and to see what they which has now grown all over the globe. This
are experiencing. But it is here that Saint John program, staffed mainly by children, is entitled
Bosco has always assured anyone interested in Kids Can Free the Children. It is an organized
touching their lives that God can be found as real effort to motivate the children of the world to
and alive. Eschatological hope does not move demand education and resources to combat
out of fashion. war, evil, slavery, and every malady dramatically
affecting the lives of countless children in the
world today. Craig is removed over a century
5.3. Transformations: Victory from Don Bosco and his efforts never once
Over Sin, Evil, and Death for mention the sacraments. But his global
encounter with the realities of death, evil, and
Today choice put him on the same playing field with a
What can this focus upon the last things say to Don Bosco. And it is his strong faith that has
the educators of our time? Perhaps the most put him there.
obvious response to that question is simply to What is important about the efforts of this
recognize, once again, the existence of sin, evil, young man is his ability to hold a mirror of
and death in a culture which has grown numb to reality to the faces of the countries and leaders
those realities. The numbness is from too much of the world and show them with unstinting
frankness and courage the brutal reality so

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When we were up in these incredibly of this work to recognize that the Word of
isolated communities that haven't changed in God is pulsing through life. These are the
the past hundreds of years, they had never words of Dr. John Buchanan, the present pastor
heard of the attack on America . They had of the Fourth Presbyterian Church of Chicago.
never heard of the war in Afghanistan . But I He has taught homiletics in both New York and
am sure that they would share with us a Ohio and is currently writing, preaching, and
message that whether a child be born in New teaching in Chicago. In Ohio, Dr. Buchanan had
York City or Kabul , whether a child be born
a weekly radio broadcast and was featured in
in Santa Barbara or Quito , they are the
U.S. News and World Report as the pastor of
children of the world, and it is our future
which we all share. Every child is a treasure. one of five model communities in the United
Every child has the potential to be the next States. In his teaching about the process of
Mother Theresa or Nelson Mandela. Every preaching on the Word of God, taught at
child has the potential to be the next Catholic seminaries as well as Protestant, he
Desmond Tutu or Martin Luther King, Jr. outlined a six day process for studying with,
I want to leave you with a final thought, a praying with, reflecting upon, and writing about
quote from one of my heroes, Mahatma the Word of God for a given Sunday. Dr.
Gandhi. He said, "If we are to achieve true Buchanan insisted that the Word of God is a
peace in this world, it must begin with the living reality pulsing through life and that every
children."1 week, the homilist must go in search of the
Don Bosco had the same instinct to look to the Word. It was his conviction that the very
insight and strength of the young. He too looked readings for a given Sunday would be found in
into the dismal face of their realities, but life. He urged his students to go into life with
responded with hope. If we are to do the same, their eyes, minds, and hearts open for that
perhaps we need a bit of Don Bosco and Craig living Word.
Kielburger: a good mix of eschatological hope In short, this is the magic of Saint John Bosco.
with its burning desire to bring that same hope He had found the pulsing Word of God in life
and salvation to the young, and an undying and invited his readers and listeners to join in
determination to seek freedom and justice for the search. No journey into the Word is ever a
these same young lives. Both of these leaders of journey leading away from the hard questions
the young and founders of movements on their of life. In fact, it is in the Word, however it is
behalf can lay claim to the same source of their conveyed, that hope in the face of death is
strength and vision: the Gospels. Let us conclude found. It is in that living Word that the power
with the power of that Word. of Love becomes real. It is that living Word
which directs the human heart to make the
Conclusion: The Pulsing Word right choices along the way. Ultimately, the
real secret to lifes mysteries is found only in
of God this living Word. How fortunate we are to have
Dealing with death, evil, sin, and the decisions of such a monumental and attainable figure as
life are never easy topics for anyone. For Don Bosco, educator and saint.
children, these topics are especially sensitive and
demand the care and attention of a safe and
reliable teacher. Resources Bibliography
Saint John Boscos message was direct, clear, and
attainable. It also reached a vast audience of the
young and has done so for more than one Primary Sources
hundred years.
It has been the hope of this study to illustrate The New Jerusalem Bible: Study Edition, London:
some important themes of Don Bosco as Darton,Longman & Todd, Ltd., 1994.
educator of the young. It has also been the hope
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Boscos Place in History, Rome, LAS: 1989.

Saint John Bosco LABOA Juan Maria, Don Boscos Experience and
Sense of the Church, in EGAN Patrick and MIDALI
Mario, (editors) Don Boscos Place in History,
BOSCO Giovanni, Santo, Cenno biografico del
Rome, LAS: 1989, 111-137.
giovanetto Magone Michele allievo

dellOratorio di S. Francesco di Sales, Torino,

Tip. DellOratorio di S. Francesco di Sales,
2 LENTI Arthur, Don Bosco: Founder, Educator, and
1866.
Spiritual Master, Berkeley: Salesian Studies,

(unpublished) 2006.
BOSCO Giovanni, Santo, Memorie.

Transcrizione di Teresio Bosco. Leumann:
POULAT Emile, Don Bosco and the Church in the
Elledici, 1985 [Memorie dellOratorio di S.
World of the Nineteenth Century, in EGAN
Francesco di Sales. Introduzione, note ed
Patrick and MIDALI Mario, (editors) Don Boscos
edizione critica del testo a cura di Antonio da
Place in History, Rome, LAS: 1989, 95-109.
Silva Ferreira. Colanna: Istituto Storico

Salesiano: Fonti Serie prima 5. Roma: LAS,
SCHEPENS Jacques, Don Bosco and education to
1991. Memoirs of the Oratory of Saint Francis
the Sacraments of Penance and of the Eucharist,
de Sales from 1815 to 1855: The Autobiography
in EGAN Patrick and MIDALI Mario, (editors) Don
of Saint John Bosco. Translated by Daniel
Boscos Place in History, Rome, LAS: 1989, 383.
Lyons. With notes by Eugenio Ceria,

Lawrence Castelvecchi, and Michael Mendl.

New Rochelle: Don Bosco Publications, 1989].
STELLA Pietro, Sickness and Deaths at the Oratory,

in Don Bosco,in Economic and Social History (1815-
BOSCO Giovanni, Santo, Vita del giovatetto
1817), New Rochelle, 1989.
Savio Domenico allievo dellOratorio di S.
Francis di Sales, (6 edizione) (cura del Sac.
Giovanni Bosco), Torino, Tipografia e Libreria Other
Salesiana, 1880.
BUCHANAN Dr. John: his method of preparing for
GIOVANNI PAOLO II, Atti del Consiglio homiletics is mentioned in the Conclusion of this
Generate LXX (I989), no. 329, pp. 24-27 at 25; paper. Here is some information about Dr.
cf. Acts of the General Council, no. 329, p. 26. Buchanan: Currently serving as Pastor of Forth
Presbyterian Church, Chicago, and
LEMOYNE Giovanni Battista, AMADIE A., Editor/Publisher of Christian Century
CERIA, E. Memorie Biografiche di Don Bosco, magazine, Dr. Buchanan has also served the
various volumes as cited by Fr. Lenti and Fr. Presbyterian Church (USA) as Moderator of the
Stella, San Benigno Canavese, Torino. 208th General Assembly and on the General
Assembly Council. Dr. Buchanans weekly column
in The Christian Century is read by thousands
Studies of Christian leaders around the United States. He
is the former Board of Directors Chair for the
St. John Bosco Greater Chicago Broadcast Ministries and former
member of the Board of Trustees of the
BRAIDO Pietro, Don Boscos Pedagogical Northwestern Memorial Hospital. He has received
Experience, Rome, LAS: 1989. seven Honorary Doctor of Divinity degrees and
three Doctor of Humane Letters.
EGAN Patrick and MIDALI Mario, (editors) Don www.christiancentury.org/, or www.ncccusa.org/.

18
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5

12
BOSCO, 59.
13
KEILBURGER Craig, as cited on BOSCO, 65. Don Bosco mentions his
www.wagingpeace.org, the website for the dialogue with Dominic Savio about not taking on
Nuclear Age Peace Foundation. Keilburger is also more penances. This was important to Don Bosco
author of many books, especially the story of his because he notes that Dominics health was
efforts to begin Kids Can Free the Children. already delicate.
14
BOSCO, 104.
15
BOSCO, 68.
KIELBURGER Craig and Tim, Free the Children: A 16
BOSCO, 102.
Young Man Fights Against Child Labor and Proves 17
Giovanni BOSCO, Cenno biografico
that Children Can Change the World, New York, del giovanetto Magone Michele allievo
Harper Collins:2001. dellOratorio di S. Francesco di Sales, Torino,
Tip. DellOratorio di S. Francesco di Sales, 21866,
KIELBURGER Craig, Free the Children: A Young Cap. III, 5.
Mans Personal Crusade Against Child Labor. New 18
SCHEPENS, 392.
York, Harper Collins: 1999. 19
SCHEPENS, 392-393. Fr. Schepens
quotes these words from Don Bosco in his later
Endnotes edition of the life of Comollo in Comollo [1854]
4.
1 20
Pietro BRAIDO, Don Boscos SCHEPENS, 394-395.
21
Pedagogical Esperience, Rome, LAS, 1989, 130. SCHEPENS, 400.
2 22
BRAIDO, 130. BOSCO, Magone, Cap. XV, 25-26.
23
3
John Paul II: Address to the Rector Major and
LENTI, p. 694. Fr. Lenti refers also to a
General Council of the Salesian Society, February 4, 1989, in study done by Fr. Pietro Stella entitled, Sickness
Atti del Consiglio Generate LXX (I989), no. 329, pp. 24-27 at and Deaths at the Oratory, in Don Bosco,in
25; cf. Acts of the General Council, no. 329, p. 26. Economic and Social History (1815-1817), p.
213-230. Volume IX of the Biographical
4
Arthur LENTI, Don Bosco: Father, Memoirs of Saint John Bosco (1867-1869) offers
Educator, and Spiritual Master, in Chapter 29: many similar dreams and messages of Saint John
Don Bosco Educator of the Young: Development Bosco regarding evil Of particular note are three
of a Method, Institute of Salesian Studies, dreams he had in succession. The first dream
Berkely, 2006, p. 659. begins with a vison of the vine plant extending
5
LENTI, p. 659. from his window. The vine bears enormous
6
Giovanni BOSCO, Memoirs of the clusters of grapes but the Don Bosco is suspicious
Oratory, translated by Daniel Lyons, edited by of these unusual grapes. Some of the boys burst a
Michael Mendl, New York: Salesiana Publishers, few grapes and discover that their insides are
1989 p. rotten and foul. The second dream also deals with
7
Lenti, p. 693. the vine, but this time it is barren. He notices
8
BM III, p. 251 boys falling and being dragged away. Finally, on
9
BM VII, pp. 405-406 as cited by Fr. Lenti, a third night, Don Bosco is led by a guide into the
p. 696. very chambers of hell. All of these dreams were
10
Jacques SCHEPENS, Don Bosco and an answer to his request to receive messages to
education to the Sacraments of Penance and of the help him convince his students of the urgency to
Eucharist, in EGAN Patrick and MIDALI Mario, turn away from sin.
24
(editors) Don Boscos Place in History, Rome, LENTI, p. 690.
25
LAS: 1989, 383. MO, p. 13.
11 1
Giovanni BOSCO, Vita del giovatetto Pietro STELLA, Don Bosco II as cited by Juan
Savio Domenico allievo dellOratorio di S. Francis Maria LABOA in Don Boscos Experience amd
di Sales, (6 edizione) (cura del Sac. Giovanni Semse the Church, in EGAN Patrick and
Bosco), Torino, Tipografia e Libreria Salesiana, MIDALI Mario, (editors) Don Boscos Place in
1880, 59. History, Rome, LAS: 1989, 133.

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2

26
LABOA, 133.
27
Emile POULAT, Don Bosco and the
Church in the world of the Nineteenth Century, in
EGAN Patrick and MIDALI Mario, (editors) Don
Boscos Place in History, Rome, LAS: 1989, 109.
28
Craig KIELBURGER, copyright by
Nuclear Age Peace Foundation 2001-2006 as cited
on their website, www.wagingpeace.org.

Continued from page 2 Fr. Arthur Lenti

[Don Bosco] offered [the boys] another spiritual prop, [...] the Exercise for a Happy Death.
"Remember," he wrote, "that at the hour of death we shall reap what we have sown in life. If we have
done good works we will be happy. [...] Otherwise, woe to us! Remorse of conscience and the open
jaws of hell will await us [...]." In 1847 Don Bosco began to set aside the first Sunday of each month
for this salutary exercise, inviting all the boys to make a confession as if it were each one's very last,
and to receive Holy Communion. [...] He heard the confessions of crowds of boys for hours and hours.
After Mass and removing his vestments, he would kneel at the foot of the altar and recite the prayers
of the Exercise for a Happy Death. [...] He would read aloud with great feeling the brief descriptions
of the various stages of approaching death, and to each of them the boys would respond: "Merciful
1
Jesus, have mercy on me!"
The Exercise for a Happy Death was another powerful factor in his educational system. When
boys began boarding at the Oratory, they made the exercise for a Happy Death with the day pupils;
later on he scheduled it on the last Sunday of the month for the former, and on the first Sunday for the
latter. To make it truly effective, he exhorted them to put all their spiritual and temporal things in order
as though they were to appear before God's tribunal on that day and to be mindful that they could be
suddenly called into eternity. [...] The worldly-minded might think that mentioning death to young
boys would fill their minds with gloomy thoughts, but that was not so at all. On the contrary, it filled
2
their hearts with peace and joy. Spiritual unrest comes from not being in God's grace.
On the day of the Exercise for a Happy Death, the boys not only faithfully carried out the
customary practices of piety, but they also truly acted as though that day might be their last on earth.
When they went to bed they even laid themselves out in the manner of a corpse. They longed to fall
asleep clasping the crucifix; indeed many of them truly wished that God would call them to Himself
that very night when they were so well prepared for the awesome step into eternity. One day Don
Bosco remarked to Father [Giovanni] Giacomelli: "If everything is going so well in the Oratory, it is
3
mainly because of the Exercise for a Happy Death."

1 EBM III, p. 14f.

2
EBM III, p. 251. This is a publication of
3
EBM IV, p. 477-478.
The Institute for Salesian Spirituality
At

Don Bosco Hall in Berkeley, CA

John Roche, SDB Arthur Lenti, SDB Joe Boenzi, SDB

Send questions and inquiries to donboscohallca@gmail

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