Seminare, 1987-1988, Tom 9

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Aneks
Lewko, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
Dzieła salezjańskie w życiu księdza Bosko
Kosiński, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
The author briefly presents four directions of St. John Bosco’s work: (1) care of neglected youth by setting up workshops, vocational schools and grammar schools that made possible a Christian education through catechesis and suitable entertainment; (2) construction of chapels and churches, including the Turin sanctuary of Mary Help of Christians; (3) apostolate of the pen: Don Bosco himself wrote about 100 works, edited many others and started publication series aiming at defending the Church and the Catholic faith and teaching Christian moral principles; (4) organization of Catholic missions, which owe very much to St. John Bosco, who sent eight groups of missionaries to South America. St. John Bosco was a „giant of activity”, recognizing without fail the needs of his time and the will of God. He infused his works with life and gave them a truly modern momentum. He was a hero of work and the most active man of his time. He founded the Society of St. Francis de Sales, comm only known as the Salesians, whose members supported his initiatives and continue his work. He was a man of deep faith and at the basis of his activities was a genuinely great sanctity.
Eucharystia w pedagogicznej myśli księdza Bosko
Lewko, Marian; Świda, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
The article quotes a number of opinions which show St. John Bosco’s solicitude about teaching the boys in his institutions ardent love of the Eucharist. Don Bosco looked upon the Eucharist as a source of graces and the sign of closest union between man and God, and also as an excellent means of education keeping young people from evil and as the foundation of a life of faith. That is why he encouraged frequent confession and Communion and private prayer before the Blessed Sacrament. He was the apostle and precursor of an early Communion. He wanted the meeting with Christ in the Eucharist to by the nourishment of virtue and a cure against temptations ‒ contrary to the strict principles of the Jansenists, according to whom the Holy Communion was the reward of virtue and who required the perfect love of God and absence of venial sin. In a time of growing cult of the Sacred Heart Don Bosco saw in the Eucharist the greatest sign of the love of the Sacred Heart. The Eucharist was at the centre of his own life and he considered it to be the best means of ensuring the good conduct of a young man.
Główne idee systemu prewencyjnego św. Jana Bosko
Misiaszek, Kazimierz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
St. John Bosco’s preventive system of education was due both to the Church tradition (catechumenate, Christian schools, charitable works, the work of St. Charles Borromeo, St. Philip Neri and others) and to the creative effort of Don Bosco himself. He laid down the principles of: rationality („ragione”, „ragionevolezza”) in dealing with pupils; religion, which made it possible to approach education with regard for the last things and so to dispose young people most strongly to work on forming their own characters; and love („amorevolezza”), which marked the style of personal relations and integrated earthly and supernatural matters into one whole. These principles made it possible largely to overcome detrimental dualism in education and to introduce a new style in teacher-pupil relations, previously formal and rigorous. Don Bosco’s system consists in communal education, first of all in the family atmosphere of the so-called oratory. The position of the educator is that of the father, kind and rational in stating his demands, always with a view to forming a complete personality in his pupil. The system provides a space for personal dialogue and social involvement, especially through group work and religious and cultural societies. It calls for so-called assistance, i.e. continuous creative presence of the educator. The assistant helps the pupil to undertake work on his own character formation and introduces him to the social life of both the Church and the national community. The system draws on the resources of the Church for its content, means and methods. It also aims to be useful to the Church by forming Christians responsible for the world and by identification with the goals of the community of God’s people.
Kontakty Polaków z księdzem Janem Bosko
Szczerba, Kazimierz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
It is officially assumed that the Salesian Society, founded by St. John Bosco, opened its first house in Poland in 1898, at Oświęcim. Several years before, in 1892, Father Bronislaw Markiewicz had been sent to Poland from Turin, but he later broke contact with the Salesians and established his own congregation. Yet even before the Salesians came to Poland there had been links between Poles and Don Bosco. It is these early links that are the subject of this article. How did people in Poland learn about Don Bosco? The news was transmitted orally or through correspondence with the Saint; there also were biographies of Don Bosco published in Poland still in his lifetime. Much information about his activities appeared in the Salesian Bulletin, sent out to the Society’s benefactors, members of the family of Salesian Cooperators. As we can learn from the extant letters, which are the main source for this analysis, there were many Salesian Cooperators among Poles, probably even a few thousand. Further information about Don Bosco’s educational work was brought by returning pupils to whom he had given shelter in his schools. According to tradition, they came from among Polish emigrants who had to leave Poland after the anti-Russian rising of 1863. Also other young Poles who were looking for a better life abroad sometimes found their way to Don Bosco’s hospice. A few tried to embrace the religious life with the Salesians, but they later left the Society. Urged by numerous requests, Don Bosco even considered opening hospices in Poland, but he was unable to do so for lack of personnel. We know four priests of Polish nationality who had close links with Don Bosco. One later became a secular priest, another set up his own congregation. The remaining two are the pride of Polish Salesians. Prince August Czartoryski, who died prematurely, is a candidate for beatification. The self-sacrificing life of Father Wiktor Grabelski prepared the ground for new vocations which marked the beginning of Polish Salesians’ expansive growth in their own country.
Ksiądz Bosko a święty Franciszek Salezy
Durak, Adam (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
Taking the kindness and devotion of St. Francis de Sales as his model Don Bosco called his new congregation the Salesian Society and made the holy bishop of Geneva its principal patron. In order to determine the common characteristics of the two Saints the author asks the following questions: What do we know about Don Bosco’s knowledge of the life of St. Francis de Sales? What was St. Francis de Sales’ role in the apostolic life of Don Bosco? Are there any special indications that Don Bosco had a devotion to St. Francis de Sales? The article reveals profound similarities and dependencies between the spiritual profiles of the two holy men.
Ksiądz Bosko w dziejach duchowości
Desramaut, Francis (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
The article is a translation of the final chapter of F. Desramaut’s Don Bosco et la vie spirituelle, Paris 1967. The author characterizes the spiritual ideas of Don Bosco setting them against the background of his time and placing it within the tradition of the Italian school of spirituality of the period of Catholic restoration. He also points to St. John Bosco’s sources, and brings out the originality and topical value of his ideas.
Niezwykły nawet wśród świętych
Lewko, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
Salezjańska rodzina świętych
Świda, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)
This biographical review of the servants of God with clear links to the Salesian Society brings out their common features which comprise a unique type of spirituality. The spirituality, which is in response to thecharism received from the Lord, was transmitted by Don Bosco when he formed the servants of God or prepared those who were to form them. Owing to that, the Salesian servants of God carry the spiritual image of Don Bosco proving his spiritual fatherhood and uniting them all in one “family”, the Salesian Family. The characteristics of Don Bosco’s spirituality form a set peculiar to the Salesians and distinct from other types of spirituality. Thus we can describe the transmission of his spirituality in the Salesian Society as ’’the Salesian way” or even as a distinct ’’Don Bosco school of sanctity”.

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