Gaspar del Bufalo

A Saint Scrutinizes a Saint

Deposition
of Venerable Giovanni Merlini
in the Ordinary Process of Albano
for the Beatification and Canonization
of Saint Gaspare del Bufalo
Founder of the Missionaries of the
Most Precious Blood
under the direction of
Beniamino Conti
Table of Contents
Introduction to the English translation 7
Preliminaries: The Witness 8
Chapter I - Priest 10
Birth of St. Gaspar 10
St. Gaspars Parents 10
St. Gaspars Early Residence 10
Gaspars Youth 11
Clerical Status 13
First ministries 14
An exemplary priest 15
Canon of S. Marco 20
Chapter Two: A Witness to the Faith 21
The Oath 21
The Exile 21
Piacenza 21
Bologna 22
Imola 25
Imprisonment in Lugo 28
Heading toward Corsica 32
Firenze 32
Rome 35
Chapter III: Missionary 36
The Method of giving missions 36
Works of Perseverance 42
Community life during a Mission 42
St. Gaspars Eloquence 43
Fruitful harvests from the Missions 48
The Mission in Ancona 52
Criticisms of that Mission in Ancona 53
Mission Expenses 55
Criticisms of the method of conducting Missions 67
The Mission in Ascoli 58
Venerable Merlinis comments on the use of external ceremonies 63
Venerable Merlini recounts noteworthy events during the Missions and Retreats 65
The Mission of Teramo and in the diocese 81
Other Missions 86
Venerable Merlini comments on hearing confessions during Missions 86
3
Various observations concerning missions 92
Chapter IV: The Founder 97
The first house: San Felice in Giano 100
The Title of the Congregation 129
Gaspar, the founder 132
The Rule of the Congregation 141
Other Foundations: Pievetorina 146
Albano 146
Houses in the Province of Marittima and Campagna 147
Terracina 150
Sonnino 150
Sermoneta 151
Veletri 152
Difficulties in the Houses of Terracina, Sonnino and Sermoneta 153
Frosinone 159
Vallecorsa 169
Benevento 170
Rimini 173
Nepi 174
Cesena 174
Macerata Feltria 174
Rome 174
Missionaries with moderation 175
Requests for Mission Houses 176
Privileges of the Congregation 178
Three Popes Against 179
Defense of the Institutes title 186
Non progetti vescovati 190
Gaspar interned in the Propaganda Fide 194
Underhanded maneuvers 198
Unfounded rumors - in favor of Brigandage 200
The Oratory at Teramo 203
The Vesture of the Brothers 211
Bartolomeo Panzini - A Cross 267
Depite his own ... 218
Disagreement in the Ministry 220
Notwithstanding the econominic straits 223
The Work is the Work of God 227
Chapter V: The Man 234
His Food 234
His clothing 240
4
His living quarters 242
His relatives 250
Chapter VI: The Saint 255
1. An observer of divine and ecclesiastical laws 255
2. Faith 264
Herald of the Faith 267
The misery of faith 270
The Blood of Christ 272
The Holy Spirit and the presence of God 274
The Eucharist 275
Most Holy Mary 277
The Angels and Saints 279
Indulgences and various works 282
Respect for ecclesiastical authority 283
Concern about the Reform 285
Prayer 292
3. Hope 292
Trust in the Precious Blood 294
The Last Things 295
Hope demonstrated in his actions 296
4. Charity 305
a. Love of God 305
Prayer 307
A well-ordered life 309
Gleanings from his letters 311
b. Charity toward his neighbor 313
Spiritual Direction 316
Charity toward members of his Congregation 318
Charity toward the poor and the brigands 320
Fatherly concern 324
Charity through the work of the Congregation 326
5. Prudence 329
Prudence in the care of his Congregation 331
Prudence in his ministry 341
He sought counsel and gave advice 345
Modest simplicity 349
6. Justice 350
A just superior 352
Justice in human relationships 354
Usurious contracts 357
The many aspects of justice 359
7. Temperance 362
5
His self-control 363
Moderation in food 367
Multiple penitential acts 369
8. Fortitude 374
Fortitude during his exile 374
Difficulties for the Congregation 376
1821 376
1822 377
1823 379
1824 380
1825 382
1826 386
1827 387
1828 390
1829 394
1830 396
1831 398
1832 400
1833 401
1834 402
1835 403
1836 404
1837 405
The strong man 407
9. Chastity 410
10. Poverty 411
11. Obedience 414
12. Humility 414
13. Prayer 421
14. The works of mercy 422
15. Mortification 424
16. The heroic virtue 424
17. Crosses 429
18. Reputation of being a Saint when still alive 430
contrary opinions 432
19. Special charisms 436
The gift of preaching 436
The gift of prophecy 436
The gift of counsel 440
Bilocation 441
20. Extraordinary occurrences during his lifetime 442
21. His writings 448
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Chapter VII: The Glorious Death 452
The death 452
The funeral in Rome and in Albano 458
His interment 461
Funeral Rites in other localities 461
Devotion increases 464
Reputation of sanctity after his death 465
Extraordinary happenings 469
Conclusions 485
Index of the Names of Persons and Places
7
INTRODUCTION TO THE ENGLISH TRANSLATION
In 1984 the Italian Province of the Society of the Precious Blood published a volume entitled
GASPARE DEL BUFALOwith the sub-title UNSANTOSCRUTA UNSANTO(ASaint scrutinizes a
Saint). It is a volume of more than 700 pages containing the testimonyof the Venerable John Merlini
during the process in Albano for the beatification and canonization of Gaspar del Bufalo.
The editing of this work was done by Father Beniamino Conti, presently the Provincial
Director of the Italian Province serving his second term, who says in the introductoryremarks to this
volume that whenever he had "to consult the deposition of Father Giovanni Merlini ... he found it
always to be thorough, precise and extremely interesting." This volume provides, as he points out,
both the "oldest" and yet the "newest" biography of the Saint.
It cannot be doubted that Father Merlini was a most qualified witness since he spent
seventeen years of his life working along-side Gaspar as Secretary General of the Congregation as
well as his companion in the ministry. He studied the Saint's activities from the first moment when
he "watched him from a window" as he was walking past the entrance to San Felice in Giano, to the
ultimate moments of his life "when I watched himdie with a peace, a quietness, a very great serenity
and tranquility, as one who is just slowly falling asleep."
This volume incorporates, in the words of Father Merlini alone, his own personal experiences
with the Saint, the reports that he gathered from other members of the Society, documents found in
the General Archives, and, of course, a generous use of St. Gaspar's correspondence. The volume
depicts not only the virtues of the Saint himself, but also the holiness of Merlini, who is makingthis
scrutiny.
In one of his statements, Merlini observes that in his opinion, "God did not wish to grant to
Gaspar an extraordinary type of sanctity, one that would arouse great fanfare and astonishment, but
rather an example that would be able to be imitated by our group of ecclesiastical people" in the
fulfillment of our ministries.
On different occasions, I was asked to bring this information to the members of the American
Provinces, so that we could come to know our Founder better. Consequently, with each issue of the
NEWSLETTER I hope to offer selections taken from this volume, and I leave it to the editor of the
NEWSLETTER to select his own heading for the series.
1
There is no better way to initiate this project that by having the Venerable John Merlini
introduce himself to us just as he did to the panel of judges at that process of Albano for the
beatification and canonization of Gaspar.
Raymond Cera, C.PP.S.
1
The monthly publication of Merlinis testimony continued from1/20/1989 until 10/ 1/ 2000, having published the
first five chapters of this work, pp. 1 - 375) . The publication was suddenly discontinued without notice or explication,
leaving Chapters 5-7 (pp. 376 - 707) not published. Subsequently the rest of this deposition has been translated into
English, and is available on CD only.
8
PRELIMINARIES
The Witness
My name is Giovanni Merlini and I was born in Spoleto. I amaround forty-seven years old. I
am the son of Luigi Merlini and Antonia Claudi, both still living. I am a missionary father of the
Congregation of the Most Precious Blood and, at present, the vice-general and general secretary of
our beloved Society.
With the grace of God, I have always frequented the sacraments of confession and
communion and I have not failed to fulfill, each year at the prescribed time, my Easter duty. I always
ordinarily celebrate holy Mass, and I celebrated it again this very morning. The last time that I went
to confession was this past Wednesday.
To answer your question, nothing has occurred in my life, by the grace of God, that called for
an interrogation, nor was I ever accused of or processed for any crime.
By the grace of God, I have never been excommunicated or laden with any sort of
ecclesiastical censure.
I have not been coached by anyone with regard to the manner of making my deposition nor
on how I am to conduct myself during this examination.
Before I actually got acquainted with Canon del Bufalo, I had heard his name mentioned by
Father Antonio Lipparelli, my friend and schoolmate, and presently my colleague in the ministry.
That took place in the year 1820 on the occasion when the Servant of God was located in San Felice
in Giano, the first house of his institute. He was there to give a retreat for priests. Moved by reports
describing the blessing that God showered on his work in the ministry, especially in the Marche,
where he was considered to be a saint, according to what Lipparelli told me, I got together with
Lipparelli in order to take advantage of the opportunity of meeting Gaspar and of making the retreat,
as was my usual custom. That is why the two of us decided to go to San Felice in Giano.
There, after our arrival, we met with Canon del Bufalo in his room. He received us very
courteously and warmly, so characteristic of him. I confess that I was overwhelmed by his acts of
kindness. He then asked us whether we were tied down by duties of residence, and later added that I,
along with Lipparelli, should become missionaries. He concluded bysaying: "In the meantime, let us
make the retreat," which we then proceeded to do. Canon del Bufalo preached veryconvincinglyand
reviewed the basic principles to live by.
Once the retreat was concluded, he asked me to remain in San Felice to conduct a retreat for
the seculars since he was due to go elsewhere for the ministry, and he assured me of the imminent
arrival of Father Gaetano Bonanni, then a missionary and now the bishop of Norcia. I agreed to his
request, and as soon as Father Bonanni got there, I returned to Spoleto. When Canon del Bufalo
returned to San Felice in Giano, since he had an assignment of a mission to Montemartana, he
quickly sent word to me in Spoleto, urgently begging me to be there with himas a help or, if I should
not be able, to please ask Lipparelli.
9
Since Lipparelli was unable to accept, and I had learned that the Servant of God was going to
have to handle that mission alone, I, trusting always in God's help, decided to go. I arrived in
Montemartana a bit earlier than he did. In the course of that mission, he spoke more than once of my
vocation to the Institute. Since he assured me that this was God's call, on the day of the Assumption
of that same year 1820, I made my decision. Having returned then to Giano, I remained in the
Institute. I have had the blessing and the consolation of having himclose to me often and of speaking
with him as well as working with him in the ministry.
My admiration for the Servant of God began already fromthe time when Lipparelli spoke to
me of himin such glowing terms, as I stated previously. My esteemand veneration increased as soon
as I got to know him and speak to him. On one particular day, I admired something in him, I just do
not know exactly how to explain it, but it was while he was passing by the area of the porter's lodge
and I was watching him attentively from a window. Later, I continued to study his actions and
bearing with somewhat of a critical attitude, thus solidifying the good impressions that I had already
formed of him.
Indeed, upon re-reading something that I had written in Giano in 1830 or 1831, I discovered
that I had looked upon himas a soul truly belonging toGod and that the Lord, one day, would highly
honor him. After his death, that devotion toward him grew in me. I still retain it and I recommend
myself to his special intercession for my needs, since he had been a spiritual director for me, as well
as for the needs of the Institute.
Officially, since I amvice-general and general secretary, as I mentioned before, I have, for the
glory of God, planned for the promotion of the cause of the Servant of God, while adhering to due
formand observing the required precautions. I ampresently encouraging it and expressing mydesire
to see himbeatified and canonized, always safeguarding the will of God and whatever God is pleased
to do. I have nothing else in mind than the glory of the Lord who is honored in his saints. I amready,
as I have always been, to accept nothing other than what the Church will decide in this cause.
I shall answer and I shall speak, insofar as I am capable, with sincerity and fidelity, knowing
full well that in a matter such as the one being considered here, it is not lawful to omit anything, even
though I may not have been asked a question, that would be applicable either to the advantage or
disadvantage of the cause. From every aspect, it is required that full knowledge be submitted
concerning the person whose beatification and canonization is being requested.
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CHAPTER I
PRIEST
Birth of St. Gaspar
From the public records, from the testimonies that I have read and from what the Servant of
God told me himself, I know that he was born in the city of Rome. From his baptismal certificate,
which I have read and from what the Servant of God told me himself, he was born on January 6,
1786. Mrs. Paolina del Bufalo told me that at that time the parents of the Servant of God were living
in a house in the Monti area. I noticed in his baptismal certificate that he was baptized in the church
of Sts. Martino and Silvestro in the Monti area. I amnot able to identify precisely the house in which
he was born, and, much less the very room.
St. Gaspar's Parents
I know that the Servant of God's parents were Antonio del Bufalo and Annunziata
Quartieroni. Antonio was a Roman, but I am not certain of her place of origin. Both of them,
however, made their domicile inRome. In fact, right now, I recall with some certaintythat theywere
both Romans. I made the acquaintance of his father, and spoke to him a number of times. I was
informed that his profession was that of a cook. But, it seems to me that at the time that I made his
acquaintance he no longer engaged in that profession. I discovered furthermore, that he had been a
cook in the Altieri household. I never got to know Annunziata since she had passed on into eternity
several years before. The two of themlived together as husband and wife in a dignified manner using
the means earned by their work.
In reference to the opinions and reputation that were had of their conduct and uprightness of
life, I can say that the Servant of God told me that his mother was a saintly woman and an excellent
teacher. I heard this same description from Mrs. Paolina del Bufalo, the Servant of God's
sister-in-law, as well as fromFr. Biagio Valentini, the Director General of our Congregation. I know
that Antonio, the Servant of God's father, was a pious man, as I judged himto be, and that he showed
the greatest concern for religious matters. Just what the estimation of himwas that existed in Rome, I
would not be able to state with exact precision; but I do know that the Servant of God used to speak
of him respect-fully.
Both of his parents were born in the Catholic religion, educated in it and persevered in it until
death. That I know from the records. The Servant of God used to tell me of the great concern his
parents had for his education as well as that of his brother Luigi. In a special way, he praised his
mother who, always attentive, directed him in every way.
He was baptized on January 7, that is, the day after his birth. On August 6 of 1787, because of
his illness and the fear of approaching death, he was anointed with the holy chrism; this, I learned
from the Servant of God and, furthermore, I noted the same in the record of his baptism and
confirmation, which I have checked.
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St. Gaspar's Early Residence
I was told that he actually lived in the parish of Santa Prassede, but, because it lacked a
baptismal font, the Servant of God was baptized in the church of Sts. Martino and Silvestro in the
Monti area. I would not be able to point out precisely the house in which they lived. I know that
shortly after his birth, his parents went to live in the palace of Prince Altieri on the Piazza del Gesu. I
think that this move was made because his father had been hired as a cook by Prince Altieri. It was in
that residence where, together with his parents, the Servant of God spent his childhood and
adolescence in the manner that I shall subsequently relate. What I have said up to this point was
learned from Mrs. Paolina del Bufalo and one or the other item from Monsignor Santelli.
At around two years of age, as I learned from one of those two people just mentioned, the
Servant of God contracted an illness that placed him in danger of losing his eyesight. His mother,
who was deeply devoted to St. Francis Xavier, recommended him to the Saint from whom he
obtained the prayed-for grace, for he retained his eyesight until the very last day of his life. Only
someone who would look very carefully would be able to see in his right eye a small, white mark
which, however, was not something unbecoming nor did it affect his ability to read.
Gaspar's Youth
As he advanced in age, he grew in simplicity of spirit. From his earliest years he showed a
strong inclination toward the priesthood as I was told by Maria Tamini, now a religious sister, from
whomI also learned that he was quite skilled in the construction of little altars, in singing hymns and
in play-celebrating Mass. He even set up a large chair after the fashion of a confessional so that he
could pretend being a confessor. Often he would climb on top of a chair and, having first arranged
others around him as an audience, he would summon his mother, begin preaching and repeat
something that he had heard or was able to express. On occasion he gave special praise to St. Francis
Xavier. His talent for preaching appeared to be so exceptional that Maria Tamini's father was
compelled to say one day: "This fellow is going to be another St. Francis Xavier."
All this was recounted to me by Maria Tamini fromwhomI also learned that Annunziata, the
Servant of God's mother, used to take her son to the church of Gesu. There, in imitation of his
mother, he too knelt before the altar of St. Francis Xavier where he prayed with great devotion.
When he was about six years old, he began to go to confession to Monsignor Marchetti who was in
charge of that church. Around eleven years of age, he made his first communion at the Cappellette di
San Luigi.
The Servant of God himself told me this. His mother, noticing her son's good qualities, did
not fail to use all the means at her disposal for his education. On one particular occasion, the Servant
of God told me how she would gently train himto be orderly, exact and clean and to be careful even
about little things. One day he related to me that if he had, for example, placed a chair without
observing the proper symmetry, his mother would call him and together they would place it in its
proper condition.
From his earliest years he began to show a love for penance. After puncturing some holes in
pieces of tin, he would gird themaround his body in the formof a belt. He did not make too frequent
a use of that instrument because, when it tore into his skin, he would bleed and he feared that his
mother might come to notice it. Maria told me this along with the information that he used to give
his breakfast to the poor. His mother, who watched him care-fully, soon discovered that, and she
12
suggested that they give them something else. The Servant of God, however, refused her offer
courteously by saying that such a thing would not be as pleasing to the Blessed Mother.
This same Maria Tamini also informed me that the young man had a desire to go out to
convert infidels and that he even attempted to put into operation a plan that he had devised, if only
no one would prevent him from doing it. She and Paolina del Bufalo told me about the incident in
Rome of the image of the Blessed Virgin Mary opening her eyes which occurred, if I am not
mistaken in 1799. Around sunset, the Servant of God would go out to sing the litany in front of the
images of the Blessed Virgin that were displayed publicly on the street corners. Followed by others,
including his father Antonio, he would do this with devotion and fervor.
I believe it was also from those two women that I found out that he used to go, dressed in
surplice, to Tor de' Specchi where he would take part in the festivities in that church. The nuns there
were delighted when they saw him so composed and so modest.
I know further that he would spend long periods of time praying in front of the altar of St.
Francis Xavier in the Gesu. One day the Servant of God confided to Fr. Biagio Valentini that while
praying there one day he felt as though he had been swept away in rapture. He told me one time that,
as a young boy, when he viewed the Saint's depiction there in the Gesu, he felt a strong urge to go
forth to do great deeds. He indicated this even more precisely when, one day, we had gone there
together and were standing in the choir area near the altar of St. Francis Xavier. He pointed to the
painting and said something like this: "Right here is where I, as a boy, felt my devotion to St. Francis
Xavier grow."
I do not recall with precision fromwhomI learned that when he was at a tender age his father
obtained two teachers for him, one after the other. Fromthe Servant of God himself I found out that
one of his teachers was Fr. Ludovico Ponzileoni. Then, later on, he went to do his studies at the
Collegio Romano, though I would not be able to indicate preciselythe time nor the persons bywhom
he was instructed.
I knowthat often along the streetways, he discussed with his classmates the subjects that they
were studying and that he had the serious task of composing papers about which the Servant of God
spoke to me fromtime to time. He frequented the Libreria della Minerva, as he himself mentioned to
me. Fromthe layman who takes care of that Libreria, I learned that occasionallythe Servant of God's
father would go there in search of him. Likewise, fromMonsignor Santelli, who used to visit the del
Bufalo household, especially in the evening when he would spend an hour or so in friendly
amusement.
I discovered that the Servant of God was averse to games and diversions and verycourteously
would excuse himself and go to his room to study. In order to have more quiet, he had obtained a
roomthat was more isolated. I was further informed by Paolina that at a certain time she would bring
him his supper, and, that he would say that he did not wish to be a burden for anyone, nor did he
want to be unsociable or impolite. If I am not mistaken it was Fr. Biagio Valentini who told me that
they admired his conduct: some called him another San Luigi, others, a venerable Berchmans.
The Servant of God told me that while he was engaged in his studies, almost every year he
suffered from indispositions of health and that he even had some very grave sieges of illness.
Likewise, he related to me that his parents were constrained to send him outside of Rome where
there was better air with the hope for his improvement.
I know for sure that, one time, when we went to one of the castelli romani, we came to a
13
church which we entered and he told me that he had given lessons in Christian doctrine there, though
he was not certain whether it was this very same church or another. Furthermore, I learned that when
he was in Arsoli for reasons of health, he stayed with his uncle on his mother's side of the family, Fr.
Eugenio Pechi, who was a Cistercian monk and a holy man. There, too, he gave instructions in
Christian doctrine and frequented the church services. I discovered that he would have nothing at all
to do with companions who were dissolute, and that he preferred to remain with his father or with
those of good moral character.
I have never heard a single thing that would militate against the Servant of God, indicating
that he could commit something wrong or vicious.
I have heard only words of praise, since even at that time in his life, the Servant of God was
leading a completely virtuous life, as reported regularly by all that I heard. More than this I cannot
say, except that I learned from Maria Tamini, I believe it was, that he would receive the most holy
sacraments frequently in the Church of the Gesu. Paolina added that he also was occupied in giving
catechetical instructions in San Marco's basilica.
Clerical Status
I know that in 1800 he received his first tonsure, as I noted in the records which I consulted
myself, and consequently he embraced the clerical status in his youth while pursuing his studies
which I referred to previously.
From his youngest years he had an inclination toward the clerical state as I learned from
Maria Tamini and others. What stimulated that aspiration, what advice or what authorities were
responsible for his embracing the clerical status is not part of my knowledge. The only thing I can
say, and this is something which the Servant of God told me himself, is that he was always moved by
a desire for doing good works, for promoting the glory of God and seeking the salvation of souls.
Even as a simple cleric, he devoted himself to these ends, preaching in certain places in Rome, as
was reported to me by Paolina del Bufalo.
With regard to this, I can recall what I learned fromMonsignor Cadolini, presentlythe bishop
of Ancona. When, by chance he happened to stop off in the church of Santa Orsola, near Tor de'
Specchi in Rome, he heard the Servant of God, only a young man then, giving the discourse on the
occasion when they were distributing, as a reward, school texts to the poor clerics, during the Novena
in honor of the Immaculate Conception. Truly impressed by him, Cadolini entered the sacristy to
express his admiration to Canon Storace and told himto keep his eye on that young man who would
one day succeed in being an excellent and outstanding orator, for such were his gifts of delivery and
ability to preach.
I learned too, that he frequented the Congregation del Pianto, where he gave catechetical
instructions just as he used to do at his own parish church of San Marco.
He was ordained priest on July 31, 1808, after having been dispensed fromthe defect of age
and also permitted to be ordained extra tempore, as evidence in the document which I have seen. As
the Servant of God himself informed me, this was done because of the upheaval of the times; he said
that Pius VII permitted all of those who were deacons to be ordained because of the imminent
situation.
In preparation for his ordination, he made a retreat with the Vincentian Fathers in the
Montecitorio section, and was ordained in their church on the feast of St. Ignatius. He celebrated his
14
first Mass on August 2 in the church of San Marco, as I saw in a memorandum written in his own
handwriting. I am not able to say any more than this with precision.
First ministries
From Luigia or Paolina del Bufalo, I learned that the Servant of God, on the day after his
ordination, gave the discourse on Providence in the church of San Pietro in Rome, as was the usual
custom. In that same year, he joined Fr. Gaetano Bonanni, who is presentlythe bishop of Norcia, and
Fr. Santelli, in order to establish in Rome a nightly oratory. To accomplish this, theysearched far and
wide for a church that they could use.
One of the churches that they investigated was the church of Sant'Omobono under the charge
of a prelate whose name I do not nowrecall. The prelate felt inconvenienced by themand his servant
treated all three of them in a most discourteous way. They were brusquely dismissed by the answer
that he gave themin the name of his employer. It was, in fact, a very firmrejection. Both Fr. Bonanni
and Fr. Santelli were deeply distressed, whereas the Servant of God cheerfully comforted them and
urged themto be brave, for God would provide in some other way. It was Santelli who told me all of
this. Indeed, Santelli added that God really brought themcomfort when they were able to acquire the
church of Santa Maria in Vincis.
There, in the month of October, 1808, they initiated the nightly oratory with spiritual
exercises, as I discovered froma letter,
2
dated October 11 of that same year, written bythe Servant of
God to Fr. Santelli, in which he speaks of the means that will be necessary to maintain the work, and
urged him not to become discouraged. This letter is preserved in the general archives of our
Congregation where there is also another letter,
3
dated November 9, 1808, addressed to Fr. Bonanni
who was conducting a mission in Velletri. In that letter, after expressing his joy for the good work
that Bonanni was doing, he refers to the oratory and says:
"Let us allow those who disapprove of it to think what ever they wish. We shall not desist
from the work that God knows was assumed to increase the glory given to him and in every way
possible, to procure the salvation of souls."
A bit later, in that letter, he adds:
"In the meantime, God permits that the oratory is not attended by very many people at all
because he wants us to pray more and, with work and effort, to bring it to perfection. ... Do not forget
to look for some alms in Velletri, and if you see that nothing can be gotten, let us nevertheless place
ourselves in the arms of Providence and let us not be fearful."
I noticed in the book of minutes for the Association of Santa Galla that the name of the
Servant of God was entered there in May of 1808 and that he was appointed to preach on Sundays
until October of that same year. I do not recall if it was at that same meeting or another that he was
placed in charge of giving three catechetical instructions in preparation for the feast of Santa Galla. I
also observed in that same book that in his own handwriting he states that he will be in charge in
August of instructing the poor children, who were lodged there, in preparation for their first
2
Lett. n. 1.
3
Lett. n. 3.
15
communion. Also, that with the alms that he received, he would see that they were properly clothed
and would be provided with food for a period of time. I am not able to specify the time.
Fromthat same book, I discovered the notification that in November of 1809, he assumed the
task of putting their archives in order. In 1825, he looked after the distribution of bread to the poor
on the occasion of their visit for the Holy Year. In 1832, he had the job of secretary, but only for a
short while.
After his ordination to the priesthood, he was regularly and exclusively involved in various
works of the ministry which now I would not be able to specify exactly, except to say that in general
there were spiritual discourses, catechetics to the farm people and the poor, and the recruiting of
evangelical workers to provide for those spiritual needs.
Froma document preserved in the Vicariate of Rome, dated June 15, 1810, I discovered that
the Servant of God was described thereinas having excellent and exemplary gifts, as one dedicated
to the ecclesiastical ministries, as one often engaged in giving retreats, delivering discourses and
panegyrics and, after passing an examination on February 13 of that same year 1810, was approved
and became occupied in various churches in Rome to hear confessions with zeal and prudence.
An exemplary priest
For all the time that I was able to be close to him, I know and I declare from my very own
experience that, with great devotion and exactness toward ceremonies, he would celebrate holy
Mass. He would force himself to make the required genuflections as best he could, despite his own
discomfort which may have interfered with his making them perfectly. Ordinarily, he made his
preparation for Mass before leaving his room, and his thanksgiving, made in a place set apart,
would be long or short depending on the demands made upon him by the ministry.
In making his preparation for Mass and in his thanksgiving, done with devotion and
recollection, he edified and gained the esteem of others. At times, one would see him with his
attention raised to God and his eyes turned heavenward. Or, as I myself noticed occasionally, they
were fixed on the Crucifix or on the Blessed Sacrament, his face assuming a peculiar coloration.
Following the example of Blessed Leonard, he devoted part of each day to thanksgiving and
preparation, as I was informed by Fr. Biagio Valentini. I myself sawand observed that each time he
celebrated Mass, he did so with the profoundest devotion, I am firmly convinced that he always did
so.
As far as I know, the Servant of God fulfilled precisely everything that was prescribed bythe
sacred canons and the ecclesiastical sanctions pertaining to the way of life and the dignity of the
clerical and ecclesiastical status. He kept himself removed fromsecular interests and dealings to such
an extent that he became exceedingly cautious about committing even the least failing. He went
about clothed in the vesture proper to his station and avoided places or contacts of amusement, as I
witnessed and noted all the time that I was acquainted with him.
Whenever a question arose dealing with the administration of the Houses of the Society, he
would always gently but insistently recommend both to me and to other members of our
Congregation that we follow in all things and in every way the sacred canons and ecclesiastical
sanctions.
Now, to get down to particulars, as far as I have seen, recognized and learned, the Servant of
God was a man of precious qualities, exemplary life, one versed in the sacred sciences and in
16
metaphysics. He lived a frugal and upright life. His particular concern was for the things pertaining
to God, for the sacred rituals and for the ministry. He made good use of the little that he possessed
and was accustomed to say that if he had a penny left over, he knew exactly where to put it to use,
namely, in something that would contribute to the glory of God. He was opposed to luxuryas well as
filth. Anyone who looked at him carefully could observe his propriety, politeness, decorum,
cleanliness in every aspect. All of this was completely natural to him, free of all affectation, as he
would avoid anything that smacked of superfluity or vanity or whatever might be construed as the
spirit of the world. He was reserved in his glances, a person of composure, stately in his walk,
modest in his dealing with others, decisive in his principles, beneficent in his manners.
As for his speech, even in circumstances that made energetic demands upon himas he tried to
pursue a good work, I have never seen, witnessed or heard himuse improper or impolite manners or
words. He, if possible, would rather pardon the individual declaring that either lack of thought or
maybe an error of judgment was the cause. Never did I hear, see, learn or recognize him to be
involved in any matters that he himself could not approve, but rather I know that, as a matter of
principle, such things were alien to him.
For all the time that I was acquainted with him, I know that he lived in Rome with his
sister-in-law, Paolina, and his niece, Luigia. I came to knowthese women very well, starting back in
1820. I always found them to be women of good conduct and upright living. Furthermore, I know
that he provided for their sustenance since they lacked goods of fortune. Also, I know that with a
gentleness all his own he had habituated themto total dependence upon him. Paolina and Luigia both
told me one time that the Servant of God gave them this reminder, namely, that whenever he was
outside of Rome, they should consider him still present there, and, this was something that they
faithfully observed, as far as I know.
From all that I know, have seen or learned, he would never travel with women present. As a
matter of fact, he recommended this very same thing to us and has left this as a reminder to us.
Whenever he had to stay somewhere overnight, insofar as it was possible, he preferred to stay in
religious houses, avoiding, as often as he could, staying in private homes. When engaged in the
ministry, he had the practice, which he has left to us, of not admitting women to look after us.
I do not know that he ever had an interest in hunting, nor have I seen him take any other
recreation than a bit of a walk in out-of-the-way places, and this he did only occasionally. When he
was in Rome, as I observed, his walk usually took him to some monastery in order to go to
confession or to some church or another place where he had duties to carry out.
When he was in the Mission Houses, I noted that he would abstain fromvisiting places out of
curiosity, content as he was to visit the shrines. One time, I do not precisely recall where, when a
priest pointed out to him some antiquity or rarity, he gave the impression of looking at it, but, as I
noted, it was just a fleeting glance. I am not aware of his ever having carried either offensive or
defensive weapons. I knowthat he would never have carried themsince he was bynature quite timid,
solitary and pleasingly condescending.
I know, furthermore, and this is something which is very, very well-known by everyone, that
he prescribed for the members of his Congregation the wearing of the cassock, even inside the house,
and that they should maintain priestly sedateness, decency and seriousness. He wanted other priests
likewise to wear the cassock and he rejoiced when he heard that Leo XII had made the same
recommendation for priests.
17
In regard to the handling of church properties, in addition to what he said and recommended
in general dealing with the observance of the sacred canons, with great and unusual concern he
would get down to even the smallest particulars. The Servant of God, himself, gave me very minute
instructions about the practice which he had acquired when he served as Canon in San Marco in
Rome. I read the documentation of emphyteusis drawn up by him dealing with all of the properties
relative to the benefice of San Bartolomeo which he possessed at that time. In order to be relieved of
that benefice, so that he could be engaged in the ministry, he renounced his status of Canon. In that
documentation, I observed the very greatest diligence and accuracy.
In Sonnino, he did not want to permit the renting out of the terrain that adjoined our House.
That area had first been assigned to the Passionist Fathers and was handed down to us after they
renounced it. He did not allow that to happen since it would have been contrary to the regulations
dealing with sacred properties. The same thing occurred in Giano. Likewise, in Sonnino, he refused
to accept a simple benefice which a certain person there wanted to grant to our Mission House. He
refused that because the individual wanted himto use the income to pay off a sentence of a monetary
fine. I think that the Servant of God was fearful that this transaction would smack of simony. It might
be pointed out that the amount involved, as I was informed later, was small and the advantage
mediocre.
In Frosinone, when it came time for paying off an emphyteusis and for setting up an annuity,
upon receiving money granted by a priest for that final payment, which was also to be set up as a part
of his patrimony, the Servant of God insisted that all due permissions were to be sought with
diligence and exactitude. Also, in Frosinone, when the construction of the new church of San
Francisco Saverio was considered, they were supposed to use an area burdened with the payment
annually of two scudi, which he hoped he would be able to pay. But then that area was granted to an
educational institute and he made every effort to get rid of it, following required procedure, precisely
because it was untransferable property.
In Vallecorsa, when the need of funds arose in order to advance the building of a Mission
House there, he sought and obtained the required permissions to make use of one-hundred-fiftyscudi
which were to be re-invested for a Mission-legacy.
In Sermoneta, he allowed themto take possession of a small legacy left to themin the will of
a deceased Scatafagsi, but with complete regularity in observance of all the canonical forms, even
though he had been told that, in accordance with the practice of that town, some expenses could be
spared.
He would not permit at all the cutting down of trees in the surrounding areas of our Houses
nor in other rural foundations.
Whenever it would be useful or there was a need for this, a need that was fully verified, he
wanted the proper permissions to be sought. In this matter, he was most particular and exacting so
much so that he would review the situation again and again in order to be completely assured of
regularity; I, myself, saw him do so in those circumstances. He stressed the need for a written
agreement so that they would be properly maintained and improved. I know this to be the case
particularly for the Mission Houses in Sermoneta and Pievetorina. In Sermoneta, wanted them to
drawup a written agreement precisely because there had been a small cutting made there without the
permission of the bishop, and he did not cease insisting on it until he saw this carried out.
In our surroundings here in San Paolo of Albano, where some of the trees were poorly
18
watered and in danger of being lost, I sawhimto be quite solicitous in having something done about
it. In Vallacorsa, a small piece of arable land had been rented out, I do not recall whether it was for
three or more years. It inadvertently had been done without the due permissions. What is certain is
that he wanted that contract to be voided and declared null. In Giano, more than once, he directed me
to examine the documents dealing with small matters issued in favor of the Mission House and to
diligently check to see whether all the agreements had been observed.
In Macerata Feltria, when the question of the payment of a tithe for a given piece of land had
arisen, he did not permit the one in charge of the economy to make that payment until he had
checked the facts involved. He pointed out that that area at one time belonged to the Franciscan
Fathers; that it was possible that some involuntary misunderstanding could have arisen because of
the upheavals of the time and that we could not be careless in handling a pious locale.
Even here in Albano, on many occasions, he had to make efforts to defend the rights of our
church, our cloister and its surroundings. He accomplished all of this with wonderful fortitude, as is
so well-known to all. The same thing was true for some of our other houses.
Acertain religious priest, who had obtained secularization, wanted to set up a Mission-legacy
for his own home-town to be conducted by members of our Congregation at a specified time, was
told decisively by the Servant of God that he could not do that until the man obtained the special
faculty to do so. He was confirmed in his judgment when he discovered that the aforementioned
secularization stated specifically "safeguarding the vows quoad substantialia". When that individual
showed his displeasure, the Servant of God advised him to consult others, but that as far as he
himself was concerned he did not intend to accept that legacy unless the man got the special faculty
to do so. Later the man, having become docile and convinced, did obtain the due permission and set
up the legacy which the Servant of God then accepted with the agreement that he make known that it
was he who first advised him to the contrary so that there would be no misunderstandings arising
afterwards.
In dealing with ecclesiastical properties acquired during the time of the upheaval, he was
accustomed to check whether the required permissions had been obtained; whenever they had not
been obtained, he insisted that it be taken care of quickly. On these matters, I often had discussions
because of our ministry. Generally speaking, I know that I obtained a sanation for a particularly
strange matter dealing with our Congregation. More precisely, I recall that in that House in
Pievetorina, when an emphyteusis had come due for a pious locale, at one-time the possession of the
Passionist Fathers, I noted that the person responsible for handling its consignment was not in a
position to cover all of the damages stipulated in the document. The Servant of God permitted and
wished that the due sanation be obtained. I believe that even he himself made a contribution for the
request submitted to the Congregation of Bishops and Regulars.
In a more precise case, I point out that in the Mission an emphyteusis held by Sebastiano
Morelli House of Pievetorina, came due. As a result of a decision made by me, on the occasion of a
visitation of that House assigned to me by the Servant of God, a decision that was communicated to
our companions as well as in consultation with the most reverend Archbishop on September 4, 1832,
it resulted in being condemned. Morelli was made responsible for the repairs to the terrain as well as
to restitute 40 scudi for a pair of oxen, a scudo for a couple of pigs and the cost of five rubbia and
four coppe of seed-grain. When the Servant of God discovered that Morelli was in financial straits,
he wished to grant him, as well as the Missionaries, a bit of relief. It would be quite difficult to
19
recover all that Morelli owned, or, at least it could be done only with a great deal of persistence and
hard work, not to mention feelings of bitterness.
So, I believe that, upon my insistence, on January 25, 1837 a sanation was obtained fromthe
Congregation of Bishops and Regulars, including an exemption for the most reverend Archbishop of
Camerino, who subdelegated his vicar, Fuschi, to administer the sanation on April 11, 1837 as can be
verified in the archives of the episcopal chanceryof Camerino, Rev., Lib. Div. Suppl.,1837 Quaderno
XXX. In regard to this affair, I note that the Servant of God, in writing
4
to our now-deceased
Missionary, Fr. Tommaso Meloni on August 9, 1832, said: "In reference to Sig. Morelli, it is as far as
I can see, that he could give the morally impossible, animal etc. Therefore, we should be thinking
about ways and means, et cumfacultatibus, of doing so and of freeing ourselves of him. You keep on
looking into the situation".
Then, on September 24th,
5
he said: "Unfortunately, it is necessary to wait for things to run
their course in this matter dealing with Sig. Morelli, just as everything else; for, otherwise, we could
find ourselves in trouble". In writing to the most reverend Archbishop on August 20, 1836, he said:
"The petition for the Morelli absolution has been sent to your Reverend Excellency; I am handling
this case, titulo charitatis. The Sacred Congregation is awaiting information from you. I shall also
send you a Missionary".
These and many other facts, which I do not recall nowwith precision, showhowthe Servant
of God applied himself and how he showed matchless persistence.
But, with a bit more precision, I can add here that in every House, he wanted a particular
archive set up in which copies of all the documents would be preserved and necessary memoranda
made available. Likewise, that there be a regular check of things in the general archives also so that
everything could proceed with the greatest exactness and in keeping with canonical regulations.
He was accustomed to say that the sanctions of the Church are holy and that one must
observe them with every bit of diligence. Woe to anyone who contradicted him; that individual
would receive an immediate, fully reasoned-out response, indicating that there are those who are not
altogether thoughtful and hence fall short.
He desired especially that we adhere to the old way of doing things in as much as the
circumstances of the times, the places and the people would allow, directing everything toward the
better and to do so without innovations. I can say that whenever there was question on the sacred
canons, you could almost read his inner thoughts in his face, so great was his reverence for
ecclesiastical sanctions.
Then, too, I must not be silent about the fact that these concerns of his were directed not only
toward the laws of the Church in general, but also toward synodal regulations. While with himout in
the ministry, many times I heard him ask about synodal matters and how he wished to know
precisely which laws were in force. He urged all of his men to follow that procedure as he did also
for me at the time when he sent me for the first time as the director of a Mission. Furthermore, in all
of our Houses, he wanted the Synod itself to be held, or, at least that there be a record of everything
that had been put in force, and, he stressed its observance. He likewise wanted to be up-to-date with
those laws so as to govern his own activities as well as to be able to instruct others. I know that he
followed this method particularly for our own Houses in Pievetorina and Sermoneta, as I mentioned
4
Lett. n. 2395.
5
Lett. n. 2411.
20
elsewhere. I am completely certain of these facts, simply because these things passed through my
hands and also because of being commissioned by the Servant of God as the secretary of our
Congregation.
Finally, I must add that he was never, very sensitive about the laws issued by the Sacred
Office. Thereby, in certain cases he would find in practice reasons for obtaining dispensations from
denunciations, for procuring required permissions, for facilitating in that way the work of the
ministry, as I experienced in having discussions in general with him.
In regard to his respect for the Holy Office, I add the following. One of our Broth-
ers-in-service heard a sermon given by a certain one who was not one of ours. He ranted against acts
of witchcraft. The Brother was scandalized and describing it to another who in turn passed it on to
others, the opportunity offered itself for jesting about it. However, with a serious face, he was made
to understand that he was obliged to make a denunciation. When the vicar of the Holy Office was
informed he gave signs of accepting the denunciation, but not in writing. The Brother was totally
upset by what had happened to him and the Servant of God was on hand for the visitation. When he
learned from one of our men what had happened, he immediately had that vicar summoned and
energetically bawled him out for the abuse he made of his position, telling him that one is not to
make fun of the Holy Office. Later, he gave another good bawling-out to the one who, with the other
three, had started the whole joke. I found this out casually fromtwo of our members as well as from
the Brother himself. The latter told me that he was called into the sacristy and the vicar told him to
keep all in mind all of his words for, in the same way, he would have to repeat them before the
superior tribunal. For the sake of honor, I shall not name the place nor the persons involved;
however, I am very sure of everything that I mentioned.
Canon of S. Marco
I know very well that the Servant of God obtained a position of Canon in the Basilica of St.
Mark in Rome, first, as a coadjutor Canon and then as a full Canon. That occurred in the year 1807. I
know from reports that he was diligent in attendance at choir and I heard it said that throughout the
time of his position as Canon, no puntatura (criticism?) was ever discovered; this is the report of Fr.,
Biagio Valentini.
What is known to me with complete clarity is that he renounced his position as Canon in
order to be free to undertake the ministry, as I have mentioned before, and this occurred in 1815,
while he still retained a stall of honor. His reason was clearly that he wanted to be more deeply
involved in the aforementioned ministry, as far as I was able to gather fromthe various conversations
that I had with the Servant of God. In that way, he made it possible to do the good work that he was
inspired to promote.
21
CHAPTER II
A WITNESS TO THE FAITH
I myself know very well, and it is also an exceedingly well-known fact, that the Servant of
God was exiled at the time of the public upheaval. However, I do not know many details relative to
his deportation. Still, I shall narrate what I remember having heard fromthe Servant of God himself,
as well as fromothers, and specifically what I have gathered fromthe letters written by himfromthe
places of his exile - letters given to our general archives by the people to whomthey were addressed.
The Oath
In the first place, I learned from Fr. Biagio Valentini and from others that he was called in to
take the oath of fidelity to the Emperor Bonaparte and that he refused to do so with intrepid zeal,
astounding by his force of reasoning whoever made the demand of him. It was the Servant of God, or
perhaps his father, who told me that the Lord granted him at the time a very firm spirit. Since he
refused to take the oath, he received the order to depart for the city of Piacenza. I was not able to say
who it was that asked him to take the oath, until from Monsignor Santelli I found out that it was a
certain man by the name of Olivetti and that the Servant of God had presented himself before himin
the Borromeo palace.
One day, while speaking to Antonio, the now-deceased father of the Servant of God, I was
told by him that he had accompanied his son at the time and that he heard his reply given with the
greatest frankness and decisiveness. Outside of that, he gave no further precise details. But he also
mentioned that one of those who were conducting the interrogation turned to him (the father),
advising him to persuade his son to take the oath. He (the father) answered that he would much
rather willingly face death than do anything of the sort.
The exile
From Paolina del Bufalo, I learned that for the Servant of God, it was quite a painful thing to
be separated fromhis mother. FromFr. Biagio Valentini I found out that when the time came for her
to bid farewell to her son, the mother kissed his hand and told him that she would never see him
again - which is something that indeed occurred.
Therefore, resigned to the situation, he left father, mother, sister-in-lawPaolina, the wife of
his brother Luigi who had died already, and his niece Luigia. He then got into the coach with two
other canons from San Marco, also joined by Fr. Francesco Albertini, the canon of San Nicola in
Carcere. This I learned from the Servant of God himself. He also informed me that, once they had
left the city gates, the aforementioned Albertini began to encourage his companions byassuring them
that their return under other circumstances would not be long in coming. The others, not desirous of
looking at things too exactly, listened in silence. This event took place in 1810 and, if I am not
mistaken, it was in the month of June.
Piacenza
They arrived in Piacenza where they stayed until around December. During this period of
time, as I heard the Servant of God relate to me several times, he was stricken with a grave illness
from which he was eventually given relief through the merits of the most Precious Blood and
22
through the intercessions of St. Aloysius Gonzaga, whose statuette he kept close to his bed. Ina
letter,
1
which he wrote to Sister Maria Tamini, dated August 5, 1810 and mailed from Piacenza, I
discovered that he was paying eight scudi as a rental charge. In that same letter he also pointed out
that the price of things was very high and that he was doubtful whether the climate of the area would
ever be healthful for him. He adds, however; "But my sins deserve much more"; and, a bit later in the
letter: "Have prayers said for me, a pilgrim in this world, so that I may live in conformity with the
divine will."
In another letter,
2
dated November 11 of that same year and addressed to the same Sister, I
observed that he expressed himself in these words:
"By divine mercy, I ampresently feeling well; but I can also tell you (in secret, however) that
from the very beginning I have suffered from the illness of which I am now, as a matter of fact,
relieved. It was due, I think, to the change in food and the diversity of climate. Still, I thank the Lord
wholeheartedly and I ask you also to thank him for me and never cease to beseech his divine mercy
for me through your prayers. May God be forever blessed, both in prosperityand adversity, and let us
always try to live in conformity with his holy wishes."
In a letter
3
he wrote from Bologna to Monsignor Santelli, dated January 18, 1811, I noticed
that he said the following:
"The rather lengthy sickness, by its nature fatal, afflicted me for almost three months during
my stay in Piacenza"; a bit later in the letter he says: "I wanted to conceal the knowledge of my
sickness in order not to add more afflictions for both my family at home as well as for those who
have been so kind to me; but, it was not possible to carry out my desire, in spite of even doing
violence to myself in keeping from writing."
I amunable to provide any further precise information concerning his exile to Piacenza. Just
what the spirit was that animated him at that time, beyond what I could gather from his letters, I
learned from a fragment of a letter
4
that the Servant of God had written to Fr. Gaetano Bonanni,
postmarked from Piacenza. After acknowledging the receipt of Bonanni's letter on the feast of the
Assumption, which he was spending in the silence of his room, he then adds that he used that letter
as a source for his meditation. He then asks him to pray a lot for him, a miserable sinner. He asks
him to do the favor of asking his fellow workers at the oratory to recommend him to God, and that
the same be done by the poor of Santa Galla in whose prayers he places great confidence. Finally, he
expresses himself in these words: "In hearing about the progress of the work in Santa Galla, I was so
consoled that because of that feeling of consolation I kissed those few lines and was unable to hold
back my tears. May God accept my sincere desires and may his most holy will be done."
1
Lett. n. 8.
2
Lett. n. 11.
3
Lett. n. 13.
4
Lett. n. 9.
23
Bologna
Having been sent to Bologna by order of the government, he wrote several times to Maria
Tamini. In one
5
of the letters, dated December 12, 1810, he expressed himself as follows:
5
Lett. n. 12.
"Presently, I am in Bologna since, by order of the government, two hundred deportees have
been assigned to this city from Piacenza because it was too much of a burden for them there due to
the lack of supplies. I am very happy to be one of the two hundred because from Bologna it is much
easier to have contact with Rome. However, I would like the Lord to deign to have me returned
home soon so that I will be able to take care of many things relating to his glory. ...
"Let us always be conformed to the divine will which permits all for our own good, and let us
continue using the few days of pilgrimage here fervently serving our good Father."
24
In another letter
6
dated January 24, 1811, he tells her that he is living with some members of
the Congregation of St. Philip who are in charge of the church. Later, I learned from Monsignor
Santelli that he had taken up residence with one of the servants of the Countess Bentivoglio. This
was arranged because Canon Albertini who had taken on the spiritual direction of the Servant of God
and was living in the house of the Countess, wanted to have him close by so that they could more
easily converse of things pertaining to divine glory.
I might point out here that the Servant of God, as he told me himself, first made the
acquaintance of Albertini in Rome, but never dealt closelywith him- onlya nodding acquaintance. If
my memory does not fail me, he may have spoken to him one or the other time. However, on the
occasion of their exile, he got to knowhimas an excellent spiritual director and placed himself under
his care. I knowthat he never withdrewfromthat relationship. Furthermore, I know, because I heard
himsay so, that it was fromAlbertini that he learned what God expected of him, something that was
eventually fulfilled.
Concerning the time that he spent in Bologna, I was told byMonsignor Tanara, archbishop of
Urbino, that he gave unmistakable examples of kindness and that even though he was merely in the
budding years of youth, he led a very regulated life and displayed an ardent zeal for the glory of God
and the welfare of souls.
It was while he was in exile that the letter announcing the death of his mother arrived.
Anyone can imagine what grief he experienced. The Servant of God, however, accepted from the
hand of God this shocking news and, with resignation, offered it to God. I got this information from
a letter
7
written from Bologna to Maria Tamini dated November 2, 1811 in which he says:
"Among the other tribulations which it pleases the Lord to visit upon me, there is nowadded
one that is the hardest of all to bear, the loss of my holy and incomparable mother.
"Conformity to the divine wishes does not exclude from my human feelings the great grief
that I feel with this loss. Patience!
"I shall not dwell at length on this point for the hurt is still so very real. I only ask that I be
able to do much in suffrage for so blessed a soul.
"Please be kind enough to obtain many good works for her; have all the school and all the
girls you are educating receive communion for her; have other pious persons do likewise; write, or
have others write, for this same purpose to all the schools of your institute, to offer suffrages - the
Sisters and the students alike."
6
Lett. n. 14.
7
Lett. n. 24.
Fr. Biagio Valentini informed me that, fromtime to time, the deportees were called in to take
the oath of allegiance, and the Servant of God always refused. Monsignor Tanara, archbishop of
Urbino, wrote me that he had learned that it was a fact that while the Servant of God was deported in
Bologna he was distressed to hear that one of his companions had taken the oath and that if he could
have been there in time he would have made every effort to keep the man faithful.
25
I am not able to say with precision why or how he was placed in the prison of San Giovanni
in Monte nor give the exact date. This I do know, from a letter to Monsignor Santelli, that he was
taken prisoner at night and locked up. From Canon Pietro del Frate from Marino, I found out that
they had been together in that prison and, it seems to me, confined in the same cell. I recall particu-
larly that he told me that the Servant of God had eaten, with great delight, that wretched soup that
was customarily given to prisoners. Fromthat same person I learned that his conduct and that of del
Frate himself. I believe, was so edifying that they were referred to as the two chosen souls of San
Giovanni in Monte. He also related howthey were accustomed to chant theMiserere - something, it
seems to me that he added, was forbidden. Finally, that he used to give conferences on moral
questions.
From an Oratorian Father in Bologna, Giampietro Bianconi, I learned that when the Servant
of God was taken prisoner, the wife of the servant with whom he lived wept copiously and that he
consoled her as he left promptly and cheerfully to the place where they conducted him.
I shall add here what the Servant of God wrote
8
to Bonanni on December 15, 1812:
"I amwriting just these fewlines in order not to burden the one who censors our letters. I will
not go into detail about our present situation, for it is probably already known by you.
"May you recommend me more and more to the Giver of everygood gift and give himthanks
for me for so many graces that he deigns to shower upon me; also, ask other pious persons to prayfor
this same intention to my spiritual advantage. I wholeheartedly recommend to you our good works
there which constitute for me, even though far distant, the delight of my poor soul. With fervor and
zeal encourage our workers; maintain the spirit that was evident fromthe very beginning; especially
see to the continuation of teaching Christian Doctrine to the poor, for you know how much they are
needful of it. In my poor prayers I never forget all of this and the Lord knows how far the desires of
my heart extend."
He had written a similar letter
9
to Monsignor Santelli which bears the date, January 18,
1811: "My very dear Santelli, if you love me, take care of Santa Galla and the oratory. I await an
answer to this letter, giving me details concerning the status of those good works."
Proceeding, then, in reference to the oratory, he begs him to be present there, to regulate and
govern it, should a certain Giovanni be remiss, and adds that this favor should not be denied himfor
the love that he has for Jesus. He asks this same thing in other letters. In one,
10
dated February 19,
1811, after having read with pleasure the details concerning those pious institutions, he adds:
"May giving Christian Doctrine lessons in Santa Galla be something close to your heart. Alas,
I feel that it may almost be falling into total failure. On Sunday, there isn't anyone even to have
benediction. What do you suppose is going to happen to the rest? Try, at least, my dear Santelli, to
8
Lett. n. 31.
9
Lett. n. 13.
10
Lett. n. 16.
26
go at night to preach to our poor ones who are so in need of instruction.
A bit later: May Jesus be with us and may we suffer with him so that we can enjoy the holy
paradise what has been promised to the one who voluntarily carries the holy cross with him in this
life.
In writing a letter
11
from Bologna to Luigi Gonnelli on April 14, 1811, he is consoled and
praises the good work being done by Santelli with the poor and he urges Luigi to be the same,
begging him to strengthen them in their faith and teach them that ejaculatory prayer of St. Francis
Xavier: Mother of God, pray for me.
To continue with details dealing with the deportation of the Servant of God, according to
what I heard fromhis own mouth and fromothers, and particularly according to what I have found in
the letters written by him and later donated to our general archives, I must not be silent about what
the Servant of God wrote
12
from Bologna to Monsignor Santelli on February 19, 1811:
"I am delighted that you are enjoying good health, but I am sorry to learn that you are
considering going to Toscana. Patience! In all things, it is necessary to do the divine will and thus be
sanctified in carrying it out: Voluntas Dei sanctifcatio vestra. Confortamini in Domino et in potentia
virtutis eius. By divine mercy and as the fruit of your prayers, I, too, amwell, but I certainly have no
inclination to go out to see the celebrated antiquities and monuments located in this area, even
though this is the province of our origin. I simply do not care to travel about. Truly, I prefer the
solitary life, and the only thing I ask of you is to recommend me to the Lord so that he will grant me
the grace to be able to draw profit from everything to the benefit of my soul. Be mindful of me
especially in the holy sacrifice. Do not ever be forgetful of our pious works there, for which, even
though far away, I do whatever I can.
In this regard, God will accept my good intentions as well as the tears that, fromtime to time,
I am unable to withhold from my eyes. Yes, in all things, may the will of God be done. Oh! How
often, particularly in Piacenza when I was close to death, did I call out to you in spirit as I lay on my
bed, so as to greet you again with tenderness! How often I spoke to you, just being content to be
thinking of you! Oh, Great God! How inscrutable are your judgments! You kept me alive so that I
could provide the last rites in charity to my good companion Gambini, and to assist him in his final
moments, only to have him breathe his last, right before my very eyes. All the deportees offered a
Mass gratis for him; they sang the Mass and office, and on that day, if not all, at least a good number
of themaccompanied himto the place of burial, while carrying candles with exemplaryand salutary
devotion."
From Fr. Giovanni Mimmi, prior in Aquasparta, who was confined with the Servant of God
in the San Giovanni in Monte prison, I discovered that, while there in prison, the Servant of God
used to conduct learned conferences on moral questions which were received by all of thedeportees
with the greatest satisfaction; furthermore, that by order of the government, he (the Servant of God)
was transferred on January 12, 1813 to Imola, causing him (Mimmi) to shed tears because of that
separation.
11
Lett. n. 19.
12
Lett. n. 16.
27
Imola
Then, from a memorandum, I learned that he arrived in Imola on January 14th. I amnot able
to say how or why he was transferred from Bologna to the prison in Imola. I found a letter
13
written
to Maria Tamini from Imola on February 21, 1813, in which he states:
"In the greatest hurry, I am writing you a couple of lines only to ask you to offer prayers and
solicit the prayers of others for the fine priest Fr. Del Sole, a very close friend of mine, who died in
Corsica. I do not know how to express to you how much this loss has grieved me, but, may the
divine will be done. Pray, also, for Canon Carboni who likewise died in Corsica, and for another
person about whom I am concerned. It is more than a month since I have been transferred to this
prison with a few others. I am in good health and resigned to the will of the Almighty. Pray for me
and give my regards to the other sisters there."
From the Countess Lucrezia Ginnasi, a very religious woman, I found out that when the
Servant of God was in the Imola prison, he changed the life-style of the deportees there into a
regulated community-style, for he had set up a daily schedule for himself and for his companions
who were comforted by his zeal. Furthermore, I learned from the same lady that the people of Imola
provided the necessities of the deportees and were in admiration especially of the Servant of God
who, even though lacking almost everything, was still reluctant to accept even the smallest thing, yet
did so only to please the donors. FromMrs. Teresa Scandelari I learned that, on a particular occasion,
the Servant of God spoke to her compassionately and stated that for him, being there was not like
being in a prison but in a palace with every convenience, and that the ugly soup that was served to
them, was manna sent from heaven.
Among the letters, preserved in our archives and written by the Servant of God to Monsignor
Anibale Ginnasi, there is also a letter that came from the now-deceased Fr. Pier Francesco Muti,
addressed to Monsignor Ginnasi and mailed from Bologna. Dated February 3, 1813, it says:
"Eight of my companions, deportees, have arrived there in that prison. I recommend themto
you so that they will be provided with necessary sustenance. Above all, I amconcerned about Canon
del Bufalo, a man of learning and sanctity. I hope that with your assistance he will not be lacking in
anything: for this, I give you my thanks in advance. I ask you to inform del Bufalo of the death in
Corsica of Canon Carboni so that he, as well as the others, will be able to offer Mass for him, as is
their practice."
In a letter
14
of February 20, 1813, written to Monsignor Ginnasi, the Servant of God
expresses his regrets on hearing of the death of Fr. Del Sole and adds that the latter will pray in
heaven for his salvation; he hopes one day to see him again. Then he adds the following:
"I leave it to you to imagine what such a loss has meant to me and how deeply I have felt it
and (in order not to deprive myself of the merit of being in conformity with the divine will) with
what violence I had to restrain the resentment that was suggested by my human feelings; Holocausta
medullata offeram tibi - these are the words of the prophet which I shall continue to repeat. Also, in
the desolation of my heart, I shall not cease to adore the heavenly wishes of the God who disposes all
things for our own good. Let us, therefore, be concerned in the meantime to offer suffrages, as much
13
Lett. n. 36.
14
Lett. n. 34.
28
as we are able, for that blessed soul; and, let us pray to the Almighty for each other so that he will
also grant to us a holy death, precious in his sight, and that we too may reach the lot of the just in
blessed eternity."
In another letter,
15
February 22, 1813, addressed to the same person, he writes that he would
like to initiate spiritual pacts with him, similar to those that he had with Del Sole, namely, to make a
special memento of each other each morning at Mass and, at the elevation of the chalice, to
recommend each other's soul to the eternal Father. He asks him to pray to God so that he may
become holy as he ought. To this same person, he writes a number of spiritual letters, among which
there is one which seems to be a sequel to the letter refereed to above. He says:
"We continue to realize with what devotion we ought to dedicate ourselves to perfection and
to virtue, and consequently with what zeal we must follow the loving invitations of grace."
Some spiritual reflections ensue in this letter, as in others, in which each one is urged to be
holy in his own life as well as to lead others to sanctity.
In a letter,
16
dated February 27, 1813, the Servant of God urges Monsignor Ginnasi to offer
suffrages for two deceased deportees. He adds that he is sending him an image of St. Francis Xavier
which he can place in his breviary, and then asks him to look into the letters of that saint which he
would be glad to place at his disposal. He requests from him a memorandum indicating the date of
his birth and the date of his first Mass, because (as he writes):
"Del Sole and I always remembered these dates in a special way, that is, on those days we
offered even more fervent prayers for each other to the most merciful God.
"The book that we used for meditation was Avancino's Vita et doctrina Iesu Christi. I cannot
express to you how beautiful it is. I amsorry that I have only one copy; otherwise, I would willingly
give it to you. In the meantime, let us seek only the greater glory of God; let us fervently encourage
each other in doing good works; let us always live closely attached to the Cross of Jesus and let us
never doubt his loving assistance in every moment of our lives. He wants us to be wholeheartedly
generous, abandoned to his divine will and zealous for the sanctification of his name. Let us cultivate
these holy principles by serving God cheerfully."
In a postscript,he says that he will with pleasure read or listen to anything regarding St.
Cassiano in whose honor he recites an Our Father. He adds that if he would like to have
L'Avancino, he will figure out a way for him to get it immediately.
Among those letters donated, as I have said, by Monsignor Ginnasi to our general
archives, there is one
17
in the Servant of God's handwriting to the Countess Lucrezia Ginnasi
which says: "Please deliver to Monsignor Annibale the following list of half-hours that we all
have selected in devotion to the Sorrowful Mother. He begs her insistently to fill out the
schedule entirely by selecting other persons who will take part in this good work! Among
those listed is the Servant of God who chose the half-hour from ten to ten-thirty of Good
Friday.
15
Lett. n. 37.
16
Lett. n. 40.
17
Lett. n. 58.
29
In this letter he also mentions that he is sending twelve booklets that he spoke of before
as well as three leaflets to be used for the devotion to the Sorrowful Mother.
Then, too, he mentions that all has been taken care of with regard to the mattress.
The Servant of God is also sending
18
to Monsignor Ginnasi the names of those who have
been enrolled in the union of Pisa and in that same letter, having no date and no address, he
says: "For us, here at present, there is nothing new. I am fearful about the future, but,
everything win redound to the greater glory of God. The crosses will come but my confidence is
entirely in Jesus, our Redeemer, and with Paul I repeat: Omniapossumineo, qui meconfortat;
superabundogaudioinomni tribulatione
In a letter
19
of April 29th, he says to this same Monsignor Ginnasi that he recommends
himself to his prayers in a special way.
"For this upcoming month of May, so dear to most holy Mary - that through her help and
intercession, she may obtain what is necessary for our eternal salvation. So, in addition to our usual
spiritual pacts, let us multiply at this time our supplications for each other's reciprocal well-being and
let us dispose ourselves for receiving soon the divine Holy Spirit who will fill us with his holy,
divine love.
Imprisonment in Lugo
I am not able to say howor why the Servant of God went from the Imola prison to the one in
Lugo. I know that among the letters received by the oft-mentioned Monsignor Ginnasi, which are
preserved in our general archives, I find a letter
20
from the Servant of God to him in Imola, written,
as he himself says: "From the prison in Lugo, May 17, 1813." In it he states:
"The orders that govern us here, just as they are commonlyapplied to our confreres there, can
be reduced, in short to the following: first, we are not permitted to celebrate Mass; second, we are
not permitted to receive foodstuffs; third, we are not permitted to communicate with outsiders, but, if
necessary, that is done with an attendant present. We are situated in the same room, provided with
beds; and, after the main meal we are allowed to take a short walk.
"Extend our sentiments of esteem to all the people in Imola whomwe have had the pleasure
of meeting and give them our warmest greetings."
To the same Monsignor Ginnasi, although without mentioning the place, but from what it
contains it seems to be written
21
from Lugo, he says:
"Having examined the paragraph in your last most welcome letter regarding the granting, by
the reverend Vicar General, of the faculty of erecting an altar for the celebration of holy Mass (or at
least that one might attend it). I have observed that perhaps the Vicar may not have fully considered
the situation. Since we are in prison, he, indeed, can freely grant the erection of an altar in a decent
place, inspected by any person whomhe may care to appoint. Please read Liguori, in his large work,
in particular his treatise De eucharistia, page 298, doubt number four, where he treats of the place for
the celebration of Mass. You will see what I have mentioned to you and you might bring this to the
attention of the Vicar in the way that you think would be most proper. As a consequence to all this,
we will be able to enjoy the full faculty that we are hoping to get, since the place that we have
18
Lett. n. 59.
19
Lett. n. 60.
20
Lett. n. 69.
21
Lett. n. 71.
30
selected for setting up our chapel is quite appropriate for that purpose. It would be perfectly all right
if I were to be deputed, or any other of our confreres here, for the usual blessing, thus, not
inconveniencing another priest from the area."
In another letter
22
of June 30, 1813, likewise without a mention of the place but addressed to
Imola, the Servant of God asks Monsignor Ginnasi "to be insistent" - and those are his words - "with
Monsignor Vicar General that they be able at least to attend holy Mass, since it seems quite evident
that he has assumed the entire responsibility." A bit later, he adds:
22
Lett. n. 72.
"Every Saturday we have adopted the practice of praying the holy rosary for all of our
deceased, for if it should be pleasing to the Lord, during these times, to call someone to eternity and
the news does not get to us because of the difficulties involved with letter-writing, at least we will
offer these fewsuffrages in place of our most laudable practice of applying the holy Mass, which we
are not permitted to celebrate.
"My health is excellent, thanks to divine mercy, and I can assure you that it has always been
so in this place, with the exception of a small, occasional nervous distress which has become
somewhat habitual since my recent illness in Piacenza.
"But, let us cling fully to the cross of Jesus, my beloved Monsignor. Let our delights lie there;
let that be the heritage of this present life, our sustenance in these times of tribulation, our comfort in
trials; in short, let it be our ladder to paradise: Mihi autem absit gloriari nisi in Cruce."
31
In another letter,
23
written from Lugo on July 16, 1813, the Servant of God sincerely thanks
Monsignor Ginnasi for the interest and concern he has shown in dealing with the question of the
celebration of Mass. He says that up to that time nothing newhas occurred. He then proceeds to give
him the following information:
"You probably already know about the unexpected transfer to Bologna of Father Tori, as a
result of a perquiratur, a procedure commonly experienced by others."
I pointed out that this perquiratur (investigation), as I learned fromFr. Giuseppe Bacchettoni
of Spoleto who was one of the prisoners held there in that prison, was not a formal one. He said that
at that time they often would have sudden visits, searchings and investigations made by a guard. He
told me that when he arrived at that prison, which happened two days after the arrival of the Servant
of God, they had likewise experienced similar torture.
The letter of the Servant of God to Monsignor Ginnasi continues:
"From the very beginning and from everything else that occurred during this operation, one
could see themprobing the aforementioned subject who, as a matter of fact, is completelyignorant of
the charges which the government is holding against him. This occurrence has caused quite a
disturbance for all of us because of the unexpected separation which has turned out to be mutually
distressing.
"May the Lord be blessed in all things and may his divine wishes be fulfilled in us perfectly,
so that we can always cheerfully bear the holy cross - our motto in this present life.
"If I were not writing in quite such a hurry, oh! how happily I would like to dwell on some
sweet, religious reflections that would be comforting and encouraging to our spirits!
"Please give the enclosed to Canon Aisa for Canon Bacchettoni. At the present time, since it
is necessary to use the most scrupulous prudence and circumspection with regard to letters and other
things, advise all of our confreres in common (whomyou will greet with distinction fromall of us) to
be quite sure not to save letters that could, in some way, be irritating to the government. The rule to
maintain at the present time is to read whatever letter one might receive and then quickly tear it to
shreds.
23
Lett. n. 73.
"My most beloved Monsignor, let us never be forgetful of our spiritual pacts. May our union
always be in the sweetest Heart of Jesus; there, let us see each other, express our affections, be
mutually interested in the acquisition of heaven where we shall be with God in the beatific vision: Et
sic semper cum Domino erimus. Then he says that he should greet his most worthy sister-in-law
from whom he has received very much help and that she should suspend her correspondence with
him until it pleases God.
32
In another letter
24
of August 19, 1813, which likewise must have been written fromLugo, the
Servant of God says to Monsignor Ginnasi: "I and my companions are most obliged to you for the
interest you have taken in regard to our having Mass. In regard to this, I might suggest to you,
speaking quite openly, that you investigate to see whether there is a chapel and an altar in this Rocca
and whether it still exists in the rooms occupied by the justice of the peace. Investigate whether
perhaps it may ever have been used in behalf of the prisoners or only by the castle-dweller who
occupied it previously. Obviously, it would not be a good idea todisturb the government concerning
the closing of that chapel, but it could be a reason that the government might use in allowing the
captive priests the attendance at Mass, opening up hope that they might also set aside a place where a
portable altar could be set up without any cost to the government. We ourselves would assume the
obligation of satisfying the chaplain.
If they find difficulty in supplying a chaplain because of the concern about controlling
communication with the outside, then the government could afford us some satisfaction byallowing
one of us to celebrate mass on feastdays. I wanted to suggest all of this to you, not to cause you
further anxiety by forcing you to make all sorts of extraordinary requests, for that sort of thing would
be more prejudicial than beneficial, but rather that this might be informative to you, and especially
since it could very helpful to Scarselli to have this information. Our desire, of course, is to be
successful in our attempt but at the same time we do not want to take advantage of your kindness that
we already have experienced in ever so many different ways.
In reference to the full faculties, that you mention in reply to the question of one of our men
and especially with regard to the relics that you knowabout, I do not know whether that involves an
express faculty or an interpretation drawn on the spirit of the Church. Whatever the case may be,
here it would be something difficult to provide for what is needed. Since we are not acquainted with
the subjects who may be interested in these things or things similar, it will not be easy to succeed in
this matter. This can also be a conclusion based on the fact that one is not able to discover indifferent
pieces of news such as, for example, that you might have terminated your chaplaincy.
The surveillance here is such that the people to whom we have been recommended are not
able to do anything more than what the government permits, such as, lend us books. A doctor, only
when a sickness demands it, will come into our area and then only with a guard present. Our curate
Guizzi's health is growing worse and since he is habitually ill and in severe danger fromhis constant
coughing, he was able to receive communion on the feast of the Assumption and on that occasion we
all participated in the sacred table of which, alas, with indescribable pain, we have been deprived for
three months. (Please note that fromCanon Bacchettoni I have also learned this matter). I ampleased
(the Servant of God continues to say) that you make prudent use of this information as you see fit,
since I do not knowwhether such an ineffable favor can be freelydone or whether special permission
has to be obtained.
24
Lett. n. 76.
33
In a letter
25
, bearing no mention of the place, day or year, but one that seems to have been
written from Lugo, we note that Monsignor Ginnasi himself had been arrested. The Servant of God
says to him:
"Let us always adore profoundly the ever holy, most just dispositions of the Almighty,
conforming ourselves willingly to his divine good pleasure. Let us lovingly embrace those crosses
that are indispensable in this life. Let us be encouraged in our spirits by the most loving Heart of
Jesus. It is there that we will be near each other in a most intimate, sweet union, therein also to spur
each other on toward the acquisition of our beloved homeland in Paradise.
"Using most expressive means, let us be renewed in our concern for the sanctification of each
other's soul. Most beloved Monsignor, I do not know how to tell you how deeply I love you and the
great satisfaction that I have, ever since it pleased the Lord to call back to himself the good Fr. Del
Sole. Our bonds are solely directed to God, and oh! howI amconsoled by the assurance that you will
always be mindful of me in your solitude, warmly recommending me to the Giver of every good gift
and showing favor to me, the most wretched of all his creatures. Be sure, then, of my own most
constant and special remembrances of you and everything that regards you. Remember, as St. Francis
de Sales says, God is lovable both when he gives consolations as when he sends tribulations: that
Calvary is the mount for lovers and that more valuable is a "blessed be God" in difficult situations
than a thousand "thank you" in prosperity."
Here, it remains for me to say that I learned from some memoranda, which appear be quite
sincere, that the deported priests there in the Rocca of Lugo received communion for the second time
on the day of the Nativity and that finally they were able to get the chapel on the day of the most holy
Rosary.
I learned from a letter of Canon Bacchetoni that one priest was given permission to say the
Mass and all of them in secret joined in. From the letter of Canon Bacchetoni, which I cited
previously, I learned that the Servant of Gods conduct in that prison was exceedinglyedifying to all,
that he never saw him upset or afflicted, no matter how unpleasant the situation became, nor did he
showany anxiety for relief fromthe anguish of restrictions and never did he hear himutter a lament.
Then, too, I learned that he was a very much withdrawn person and because of that he
obtained and adapted as best he could a small closet area (in another letter to Monsignor Ginnasi the
Servant of God describes how they were all put into one room) so that he could be alone, could
devote himself to prayer and study. He would not come out of that closet area except when he joined
the others for meals.
I likewise learned from that same person that the Servant of God's companions felt that this
would be injurious to himand so they suggested himan hour for a conference on some moral subject
and that he should lead the session. When the Servant of God refused that, they put together a clever
maneuver, namely, to draw lots to see who would be the leader. When it clearly fell upon him to
assume the task, he willingly accepted it and fulfilled it with care and moderation.
Finally, I learned from this same informant that he was fair with everyone, humble towards
each one, reserved in his speech, and very careful not to waste a moment of time. Iin everything, he
25
Lett. n. 80.
34
was most worthy of praise.
I add here that the Servant of God wrote
26
from Lugo on August 12, 1813 to Fr. Luigi
Gonnelli:
"I amalways with you in spirit, united in the most loving Heart of Jesus, and in that wayI am
with you in whatever work you do for the greater glory of God. I cannot tell you howI especially am
concerned about our pious works and our poor. At least by way of desire, these will form the object
of my consolation until the moment of my death, and I beg you always to encourage our zealous
workers to be most generous in the care of these people, so that the flame of charity which was
already enkindled by our Venerable De Rossi will be kept burning."
He then proceeds to express openly his feelings of gratitude and adds:
"Let us ceaselessly adore, with humility of soul, the ever holy, the ever just divine
dispositions."
He asks him, then, for the renewal of the faculties concerning certain Masses since a certain
Melchiorre, [Note: This refers to Gaspar himself who had been given this name along with Balthasar.
He uses it here to elude the suspicions of the prison censor.] for whomhe is presenting the request, is
unable at the present time to offer them. After recommending other matters to him, in a postscript he
says:
"Since it is very difficult for me to write, at the present time, tell myfather that I shall write to
him after I have received an answer to this letter of mine. In this way, too, I shall not be burdening
him with the mail. Express my love to him upon whom I ask a blessing.
Heading toward Corsica
From Canon Bacchetoni I learned that he left the prison of Lugo without being escorted by
guards, but still not having his freedom. It was the responsibility of every coachman to transport the
deportees and conduct them to the prisons of Bologna from where they were sent to Firenze to be
shipped then to Corsica.
Firenze
This transfer of the Servant of God to Firenze occurred, I believe, sometime inDecember of
1813, since I found a letter
27
written by him from Firenze, dated December 23, 1813, addressed to
Monsignor Ginnasi. In it we note that a friend procured a room for him to stay in and that he was
happy about it. He then says:
"It was, perhaps, no surprise to you that I left with out seeing you again. That occurred
because of the shortness of time as well as the consideration that it would be easier to do so and more
appropriate for those who had sincerely and wholeheartedlygrown to love each other. As for those in
Livorno, there is no newinformation. Eventually we will come to knowwhat the dispositions of the
26
Lett. n. 75.
27
Lett. n. 84.
35
Lord are. In the meantime, let us continue to live in conformity with his most holy will and may he
be our comfort in any event.
On January 10, 1814, the Servant of God wrote
28
again to Monsignor Ginnasi. After
extending to him his gratitude and the renewal of their spiritual union, along with regrets for the
illness of the Monsignor's niece, he encourages him to confide in the heavenly doctor as well as in
the protection of St. Francis Xavier, or some other advocate in heaven. He points out that manyhave
already left for Livorno. Gradually, all of themwill be sent there and that some of themhave already
been shipped out to Corsica. For that reason, he intends to suspend his letter-writing until he can
provide more information. He adds that he will celebrate Mass for the pious union in which he has
been enrolled. Finally, he mentions a fewbooklets that he would like to have, and that is all for now.
In another letter
29
to this same person, dated January 26, 1814, written fromFirenze, he says that he
is still located in that city. He hopes that the Monsignor's finger has completely healed; and, reminds
him that their first year of special union in the Heart of Jesus has now been completed.
Fr. Giampietro Bianconi, the provost of the Oratorians in Bologna, wrote the following to me
with respect to the deportation of the Servant of God. He obtained this information from the public
state registers. He says:
"On September 2, 1812, the government ordered the cessation of indulgence shown toward
the Roman priests confined in Bologna; the imperial decree of May 4 of that same year should be
carried out in full against those individuals who had not taken the prescribed oath. Asevere warning
was issued to them and they were to be arrested if they did not submit within three days, confining
themin the public prisons and placing themunder the rule of the French government. This order was
carried out, in the first place, with those who were most obstinate and those whom the government
considered to be most dangerous.
The terminal date set by the government was the evening of September 9 of that year. It was
on the 15th [this date is not certain] of that month that three of them were locked up, among them
Canon Gaspar del Bufalo, a Roman, a Canon of San Marco in Rome. Mr. Gnoli, a former police
officer, still living, asserts that on that 15th of September, he was present at the time when he
[Gaspar] arrived at the prison of San Giovanni in Monte and that when they gave him the soup that
was doled out to all of the prisoners, he, with cheerful countenance, blessed it and ate it. Oh! what a
marvelous proof of his heroic resignation to the will of God!
Later, the government wanted to send around twenty of those Roman priests to the political
prisons in Cento and Imola, transporting themthere in separate and successive shifts. On January11,
1813, four of them, escorted by the royal gendarmerie, were sent to Imola, among whomwas Canon
del Bufalo, and they arrived in that city on the aforementioned day at 6:00 p.m. In the travelling
documents, which were sent along with him, they say that he is the son of Antonio, still living; that
he is twenty-eight years old; of mediumstature and normal body-structure; hair, eyebrows and beard
of a chestnut color; dark eyes, high forehead, oblong face, full cheeks, sharp chin and a face marked
from smallpox.
"Despite pressures from the government, they persisted in their refusal to take the oath, as
long as it remained contrary to their consciences or contrary to the obedience due to and sworn to the
head of the Church in matters of religion and those things that guaranteed public order; they would
28
Lett. n. 85.
29
Lett. n. 88.
36
assure submission to the present government only using a formula that was approved by the Holy
Father. This declaration was signed by eight priests, among whom was Canon del Bufalo.
"It was on May 13th that he was ordered by the government to be transferred to the prison in
Lugo, along with pastor Fr. Risca and Prior Guizzi. They left Imola on the 15th of that month,
escorted by the gendarmerie. There, they were prohibited from celebrating Mass or from receiving
food stuffs from outsiders.
"Finally, the government decided to send them in separate shifts and with travelling
documents to Firenze where they would receive further orders. In order to carry out this plan, on
November 25th, they ordered all of the prisoners in Imola, Cento and Lugo to be moved out. Del
Bufalo was in the fifth shipment, departing fromLugo on the 6th or 7th of December. On the 20th of
that month, he arrived in Firenze with eleven other companions, and, from that time on, nothing
more is known as to what happened to him."
When the Servant of God got to Firenze, he wrote a letter
30
also to Monsignor Santelli, dated
January 14, 1814, in which he expresses himself as follows:
"Your most appreciated letter of the 29th of this past month gaudio implevit cor meum. I
cannot find words to express adequately the contentment of mysoul; I ambeside myself with joyand
cannot satiate myself in blessing and thanking the immense kindness of the most merciful God.
"The undertaking of holy Missions has always been the object of my yearnings; I am
destitute, it is true, of those qualities that are required for such a great ministry; but, divine goodness
comforts me, and his ineffable mercy encourages my spirit. Hence, quite willingly et libentissime I
accept all that you seek to propose to me in your greatly esteemed letter. I thank you for the charity
shown toward me by giving me a share in those merits that you acquire by working zealously for the
greater divine glory, along with the other most worthy members and brethren, to whom you will
extend these sentiments of mine.
"The practices of piety which all of us try to exercise are most opportune to maintain ever
aflame the fire of holy love of God, to increase evermore the concern for leading stray souls to the
path of virtue,and finally, of not overlooking our very selves and the great business of our souls in
the midst of the most serious occupations which accompany the indefatigable concern for our
neighbors.
"I shall try, therefore, to be exact in my meditation periods, in the reading of a chapter of the
New Testament and in a special memento in the holy Mass. Pray to the Lord that I profit from it for
the attainment of blessed eternity, and that I may not have to reprove myself in the last moments of
my life for not having taken into account so many impulses which God continues to supply for my
conversion. With regard to this, tell Father Gaetano to obtain for me the spiritual help of those souls
that he feeds with the divine Word. In regard to this same matter, I beg you and the other excellent
companions, whom you will greet for me with distinction, to pray that Almighty God will grant me
what I desire so ardently.
30
Lett. n. 87.
"It would please me greatly if all of us, united in spirit, were to recommend the holyMissions
to the great Xavier, to whom the famous missionary, Father Paolo Segneri, was so devoted, as is
37
read in his biography. I am convinced that it would be for us greatly advantageous to have his
intercession. I know very well that it is not necessary to remind persons of such spirit and burning
zeal of this matter; but, my own devotion to this Saint, as you know, has urged me to write these few
words. Meanwhile, may God bless your holy desires, your pious intentions, your apostolic
endeavors. Qui coepit opus ipse perficiet ... gratia vobis et pax a Deo, Patre nostro, et Domino Jesu
Christo ... gratias ago Deo semper pro omnibus vobis memoriamvestri faciens in orationibus meis
sine intermissione, memor operis fidei vestrae et laboris et charitatis. I amjubilant in the Lord; and
since I am and will always be a useless subject in such a beautiful undertaking, humbling myself
before God, I shall follow, in spirit at least, their apostolic footsteps, and I shall go on repeating
joyously: O quam speciosi pedes evangelizantium pacem, evangelizantium bona.
"The news that you give me concerning S. Galla as well as that of the Oratory could not have
been more in keeping with my desires; these projects that I recommend so highly to your industrious
charity, not so much because you and the other members have need of encouragement from a
miserable sinner as I am, but I want only to declare to you continuously what my remembrance and
most intense affection for them is, even though I am far away. The work of S. Galla sanctified the
great De Rossi; everyone knows how close it was to the heart of such an inexhaustible worker. The
Oratory is also of very great importance in view of the fact that the name of the Lord is incessantly
praised there and so many souls have the chance to place before the throne of divine clemency their
own petitions in holy silence and most fervent reflection.
Furthermore, you in particular are to remember that this is entirely the work that God has
wanted of you; I remember with pleasure its beginnings on which I will not dwell nowin order to be
brief.
There are, however, two things in particular that I would like to inculcate upon you briefly:
the first is the continuation of the First Communion each year for the poor children, a work which,
though it is still in a nascent stage because of the system introduced for conducting it with greater
fruit, I would hope that it would continue in the best way possible without any interruption. I assure
you that, though I amfar away, I will not cease to support it, if at all possible, and I amhopeful that it
will be so. The second is the work with the farm-people on feast days, at least in those squares where
the larger numbers congregate. It would be sufficient for this project to assign two or three of the
country people themselves so that they would assume the responsibility and would lead their
companions to hear the divine word, at least at those times when we would be able to administer to
these poor people. I leave all to your wisdom."
He concludes this letter by saying:
"Meanwhile, I assure you that your letters are always most pleasing to me, for I still preserve
the same esteem and affection for you: in fact, it grows more and more each day; and, oh with what
delight I recall it in my solitude, for it brings me joy. Saluta amicos nominatim. Gratia Domini nostri
Jesu Christi cumspititu vestro. Amen. Testis est Deus quomodo cupiamomnes vos in visceribus Jesu
Christi.
Rome
Fromwhat I was able to note in a letter
31
written to Monsignor Ginnasi, sent on April 1, 1814
from Rome, the Servant of God must have gained his freedom sometime between February and
31
Lett. n. 92.
38
March.
It would be good to point out here that, in citing the letters of the Servant of God, I have done
nothing more than extract from them what seemed to me to be most applicable in making my
responses to everything that I have been asked.
36
CHAPTER III
THE MISSIONARY
1
The method of giving missions
In speaking of the method that he used in giving a mission, I can saythat, substantially, it was
the one that the Servant of God had the Contedini printers in Rome put out in 1819. He told me that
it had been checked by Albertini, his spiritual director. Besides the usual revisions, he told me further
that it had been reviewed by the Sacred Congregation of Rites in the part that pertained to religious
services. This method was based upon the methods used bythe more famous missionaries, especially
Fathers Segneri, Sr. and Segneri, Jr., Blessed Leonard of Port Maurice, the Blessed but now St.
Alphonsus Liguori and Father Baldinucci. I must point out that in September of 1835, he re-worked
and made a corrected copy of it, which he then consigned to me for the general archives where it is
presently preserved. Further, I must point out that he would vary the method in incidental things,
adapting themto the diversity of places, to the different groups that he served, as well as the topics of
sermons and religious services. But, they were always studied beforehand by himand made to fit in
with the spirit of the Church. He carried out these religious services, nowmore now less, now some
now others, according to how the Spirit moved him, as I myself witnessed many times.
To be more precise, I shall say, first of all, that he would not accept a mission or any other
type of ministry without first having received a request from the legitimate authority or, at least,
having obtained their approval.
After corresponding by mail, setting up the proper procedure for the mission, he was then
accustomed to making a solemn entrance, in order to produce in the people, fromthe verybeginning,
a feeling of excitement and to remind themthat the time of the mission is a time of divine mercy, but
that they should also be filled with joy. That is why he would have the clergy, the confraternities and
the people come in procession to meet the missionaries and, amid thefestive ringing of bells and the
singing of hymns, he would, while kneeling, receive the image of the Crucified Lord, signifying
1
Translator's note: In the third chapter of this book, which the compiler, Fr. Beniamino Conti entitles "The
Missionary," the Venerable John Merlini gives a listing, year by year, of the almost unbelievable number of missions and
retreats, as well as other forms of preaching, conducted by St. Gaspar, starting with the one in December of 1814 in S.
Nicola in Carcere to the last one given in Chiesa Nova in Rome in 1837, the year of his death. I have opted not to
reproduce here this long listing. However, if anyone is particularly interested in those details, they can be found in
Volume I of "St. Gaspar Letters" compiled by Fr. Luigi Contegiacomo, C.PP.S. (thus pages 46 - 53 of the original are
omitted here.) Raymond Cera, C.PP.S.
37
thereby the consignment of these souls by the bishop, or someone in his name, as they then moved
processionally to the church.
Having arrived there, they would sing the Veni Creator and recite the Ave Maris Stella. He
then mounted the platform together with his companions and, after singing the Dio ti salve, Maria,
he would give the introductory sermon. That introduction was a simple one: he spoke of the grace of
the mission and presented some basic, saving truths. At times, however, he would make the
introduction by following the method of Termanini, i.e., solemnly with surplice and stole. In that
case, he would give an explanation of the meaning of the surplice and stole, he would focus his
remarks toward penance by which souls are made beautiful and sanctified.
Then, he would remove the stole and surplice and announce that he would put themon again
at the end of the mission after the souls have been sanctified through the sacred, penitential
cleansing. He would implore God's mercy toward the souls in need, and would close the service with
the use of the discipline.
On other occasions, he would put on the violet stole, calling for tears of repentance, and
would have his companions do the same. Then, having removed the stole, he would put a rope
around his neck, a crown of thorns on his head, explaining the significance as he did so, in order to
impress more deeply on the people the feeling of compunction. Finally, he would conclude with the
use of the discipline.
At other times, he would lead a procession from the place where the mission had just been
completed to the next place where he was to begin another, and, along the way he would ask the
people to sing the Cantemus Domino or In exitu Israel de Aegypto, inserting after each verse the
Lodato sempre sia.
When the two groups met, that is, the one that he was leading and the one coming from the
other direction, he would line them up together, continuing, then, in processional form. When the
time came for the introductory sermon, he would use the theme of the glory of a soul that has been
sanctified, thus arousing the new mission participants to sanctification, as he praised the souls
already made holy. These different ways of introducing a mission, I, myself, have witnessed in the
different missions that I participated in with the Servant of God. Ordinarily, however, he would
follow the first method.
After the introduction, benediction with the Blessed Sacrament followed immediately.
Whenever he preached outdoors, he would have it brought processionally either to the door of the
church or to the platform. After this service, he went to pay his courtesy call to the bishop, if he was
there, to the vicar, to the leading clergy, both regular and secular, as well as to the principal civil
leaders of the city, town or commune. On occasions, I accompanied him on these visits and I noted
that he dispatched them with little waste of time. He availed himself of this opportunity to ask them
for their prayers, to speak to them of matters relating to the Mission, for example the oratory, and
discussed with them the talks and everything else that would be needed. In the meantime, he would
send his companions to the neighboring towns to give the svegliarini (pep talks?). Whenever he was
unable to complete all the courtesy visits after the introductory services, he would finish themon the
following morning and would sent one or the other of his companions, in his name, to do the same
for the religious who lived outside the inhabited area, and were a bit farther removed.
During the first days of the Mission, he would take care of giving talks to the various groups,
as the opportunity arose and as the variation in locality allowed: the priests, the seminarians, the
clerics, the seculars, the civil leaders, the workers, the leading women, the confraternities, the nuns,
38
the military personnel, the artists, mothers of families and, separately, the fathers and the children.
He did not overlook those in the hospital as well as those in prison, adding, omitting or multiplying
the talks as he judged them to be needed.
He was concerned, furthermore, with the giving of visiting sermons to the nearby towns,
since the people would come in processional formfromthose places to participate in the Mission. He
would share this obligation of visiting sermons with his companions, and he himself would supply
whenever they were unable. As a result, he was compelled, by circumstances, often to preach many
times each day. And, as I was told by Vincenzo Severini (Gaspar's lay-helper), he preached as many
as fourteen sermons in one day.
In addition to that, early in the morning, after the Mass at which the Chaplet of the most
Precious Blood was recited, he himself, or more frequently he would assign someone else, gave the
catechetical instructions on the commandments and the sacraments, if, because of restriction of time
or variation in locality, these could not be arranged for after the noon meal. The second Mass
followed at which the recitation of the Acts, the rosary and the litany of the B.V.M. took place. The
service ended with a blessing of the people with a relic of the Madonna. During this Mass, after the
reading of the Gospel, he would recount or have one of the others recount an incident in the life of
the Blessed Mother which he, or the other person, would tie in with the catechetical instruction.
After the noon meal, or occasionally before noon, there were lessons for the children,
separating the boys from the girls. He was particularly interested in preparing them for their first
communion. At times, he would give those lessons, even if only for a short time, thus by his very
presence encouraging the pastors and the other priests of the place.
The principal or "grand" sermon was, as far as I know, given byhimat the Missions which he
directed, but whenever he felt that he no longer had the energy to give it, he would replace it with
some other religious service. I know this for certain, that, at times, he would propose that one of us
give that sermon. When we replied that this would not be the proper thing, he would admit that
Albertini had told him that when he went out to give a Mission, he should never fail to give the
"grand" sermon.
At the end of certain sermons, as an aid to his summation of the theme or in keeping with the
spirit of the Church and the practice of the saints, he was accustomed to use certain rites. At times,
he would hold up a skull or would have one of his companions bring one forward, accompanied by
two lighted candles. This would take place after a sermon on death, on sin or on indecency. At other
times, he would use the discipline or have the Miserere chanted. Likewise, he would have the church
bells sound the death toll for an hour at night to remind the sinner that he was dead to the grace of
God and that he should rise to the life of grace.
On occasions, he would distribute these functions in several of the sermons, for example, he
might use the discipline at the end of only one sermon, and at other times after two or even three of
the sermons, depending on the places involved. Sometimes it was he alone who used the discipline,
and on other occasions, he used it along with his companions. At times, he would use the discipline
once on the platform after the sermon, once during the svegliarino and once at the oratory.
From time to time, he would direct a penitential procession, using the discipline at two or
three different places after he had drawn the people together after the sermon. On still other
occasions, he would use it frequently during the procession. Often, before using the discipline on the
platform, he would ask for the chanting of the Parce, Domine, parce populo tuo or I gradi della
passione. Other times, he would have them chant the Miserere as he then interjected a short
39
fervorino after two or three verses. Sometimes, he would have the Crucifix carried awayso as to give
the feeling of God abandoning his people, just as on judgment day there will be the issuing of the
final sentence for the reprobates. Then, reminding sinners that this is the acceptable time for
salvation and for peace through conversion, he would place the rope around his neck, the crown of
thorns on his head and plead for the pardon of sinners, asking all to pray for them and then ending
the ceremony with the use of the discipline.
When he preached on the topic of hell, he was accustomed at times to depict a soul that has
been damned. This practice, although capable of causing an immense effect, he no longer used, it
seems to me, after the Mission he gave in Marino where he was advised by one in the Institute that it
would be better not to have this sort of demonstration. At another sermon, given around the half-way
point in the Mission, he would have joyous rites, presenting, for example, an image of the Blessed
Virgin Mary, Mother of Mercies, into whose hands he entrusted the Mission. He would leave that
image on viewfor the remainder of the Mission for public veneration on the platform, surrounded by
burning candles offered by the faithful. On that occasion, he would urge the people to bring to the
confessors all forbidden books, playing cards, forbidden weapons and other dangerous articles, and
then giving them very special instructions on that night.
At other times, he would have that image of the B.V.M. brought in at the same time as an
image of the Crucifix, but from two different points, both accompanied with a large number of
candles, palms and flowers, the ringing of church bells, the organ, other bells, the procession of the
clergy. Having filed through the aisles of the church, he would then have these two images brought
forward to the platform, where he then raised each of themin blessing over the people. It was also
his practice to urge the people to make gifts to the Blessed Virgin as a sign of tender affection to so
great a mother. These he would leave there as a perpetual reminder of the Mission, and each one
would remember the promises made to the Madonna ...
The Servant of God was accustomed to having a figure of the deceased Christ brought in at
the end of one of the sermons: it was done with mourning if it occurred before the half-way point of
the Mission, and with solemnity, if he had already entered upon the theme of guidance for souls
already in the illuminative way. In this case, the image was draped in red, thus reminding themof the
glory of the Divine Blood in the way that the Church recalls the triumph of the Cross.
Behind the dead Christ came the image of the Sorrowful Mother and the cross. Whenever he
could he would have this done by the clergy wearing red vestments and carrying torches. Otherwise,
it was done by members of one of the confraternities.
At night, there would be a solemn procession at which, ordinarily, the clergy would be
present, along with the members of the various confraternities dressed in their uniforms and carrying
torches; then, came the men in ordinary dress. He would recommend that the women retire to their
homes, as he regularly suggested whenever it was a matter of functions at night. For the processions
that would pass by, he would ask the women to put lighting in the windows of the streets through
which the procession would go. Once everyone was in place, at one or more stops along the way, he
or one of his companions would give a fervorino.
Sometimes he would lead them in a solemn Way of the Cross, with a fervorino at every
station. This occasionally replaced the "grand" sermon. During that ceremony, he at times would use
the discipline. Likewise, in place of the "grand" sermon, he would lead a penitential procession to
one or the other shrine, keeping the men and women separated, and with the clergy and the vested
confraternities leading the way. He frequently wore a rope around his neck, used the discipline in an
40
exemplary way, and was accompanied by his fellow Missionaries.
(At this point Merlini lists towns and shrines that were visited during these processions.)
At times, these processions were followed by the implanting and the blessing of a wooden
cross, usually set up outside of the town, as a perpetual reminder of the Mission that was given.
Occasionally, that implantation was done along with the blessing of images of the Blessed Virgin
Mary which he begged them to place in open view in the piazzas and public streets, illuminating
them at night with burning lamps following the customs observed in Rome. He would urge them to
place the names of Jesus and Mary on their doors as an effective way of inspiring them to do good
works.
When he would preach about hell, he would go up onto the platform without the Crucifix,
telling the people that he would be treating the theme of justice on that day; then, he would have the
Crucifix brought in solemnly at the end of the sermon.
Likewise, he used to have a ritual for the making of peace. It consisted in having the priests
come onto the platform two by two where they kissed the wounds of the Crucified Lord, while he
and his companions kissed the feet of the priests. Sometimes, he would have two of his companions
kiss the feet of the priests while he held the Crucifix. The priests then stepped off the platform,
wearing their choir garb and the solemn stole or with surplice and stole. Where there were few
priests, he would substitute with the men of the various confraternities that had assumed the task of
assisting at the Mission. While all that was going on, he urged the people to exclaim: "Peace with
God, peace with everyone, long live peace." Furthermore, he himself or others would announce the
selection of peacemakers, both men and women, whose responsibility it was to bring about
reconciliation wherever there was need.
Then, at night in the oratory at the end of the sermon, he would have these brethren
summoned to one or the other altar with the image of the Crucified Lord, surrounded by candles.
There, he asked the men to approach and kiss the Crucifix. As that act took place, he urged everyone
present to remember the peace which they were required to give to their enemies and to pray for
those who needed to be reconciled with their neighbors. He had themring the church bells festively
while in every home they were to ask pardon of one another.
When the "grand" sermon was given and completed, they had the singing of the Perdono, o
caro Dio, benediction with the Blessed Sacrament, the chanting of the psalm Laudate Dominum,
omnes gentes. Then followed the announcement of the rosary to be recited by the women as they
made their way home, having been previously urged not to roam about at night.
At this point, I might mention that in the church, especially at the discourse given after the
noon meal, he would insist that they, his Missionaries as well as the confraternity leaders, be very
careful to keep the men and women in separate groups for the sake of maintaining good order
throughout the Mission.
Every night there was the svegliarino and the oratory for the men, as I have said, at which a
rsum of the sermons was given, stressing the practical points that should be the result. Whenever
the Servant of God conducted the oratory, he would add something from the life of St. Francis
Xavier. They frequently had services in that night oratory in honor of the Madonna with the singing
of the litany and the blessing with the relic. On other nights, they would have a blessing of the water
of St. Francis Xavier to be used for the sick.
These and similar functions were the practices that the Servant of God used during Missions.
I noticed in a particular way that he did them so naturally and so easily that it was hardly believable.
41
Alert to the needs as they arose, he knew how to adapt himself to the diverse localities.
When he carried out the functions by himself I would stand in amazement at his skill. On
those occasions, when he would take me along with him on a Mission, he would usually put me in
charge of directing those functions at which he was unable to be present and would instruct me with
the minutest details. What I observed was that every function was worked out with solid reason and
was based on well-thought-out ideas. As a result, they turned out to be quite spontaneous and
effortless. I further noticed the gravity, the majesty and the dignity involved, so that far from
dissipating his spirit, they made him all the more recollected.
If some particular function did not turn out well, he experienced displeasure and sought to
correct it. Furthermore, he insisted that these functions should not take place before their assigned
time and that they be carried out only where there was necessity for them. He was accustomed to
remark that since a human being is not a pure spirit, these things will make a deeper impression
when they strike the senses and will firmly affect the person, especially when they are not expecting
it.
Toward the end of the Mission, or after its conclusion, he would gather together the boys and
girls who had already been prepared for their First Communion. He, or one of his companions,
would give them a retreat of a day or two with meditations and instructions. On the day set for their
First Communion, he would have themmove processionallyinto the church where the ceremonywas
to be held. The girls were dressed in white with a veil, a crown of flowers placed on their head a
crucifix and Mary's rosary in hand. The boys had only the crucifix and the rosary of the Blessed
Virgin. Sometimes he would have the boys don the habit of one of the confraternities and at other
times he would have both the boys and the girls wear the Madonna's scapular around their necks. The
ceremony was accompanied with hymns and a fervorino.
Finally, after the distribution of articles of devotion, two by two the boys were led forward to
kiss the wounds of the crucified Lord. He himself, or, if he were not present, his companions would
kiss the feet of the boys. Then, he or one of the others would present the image to the girls who,
without moving from their places, would kiss it. Finally, the Te Deum was chanted. This ceremony
was carried out with greater or lesser solemnity, depending on the circumstances of the place.
Besides this ceremony, he would have Holy Communion brought to the sick; sometimes, he
would do it himself. If the place was vast and the sick numerous, he would have Communion
brought fromseveral of the churches. On these occasions also the imprisoned would participate from
the holy table if provisions for themhad not been made otherwise. This ceremony was done with the
greatest solemnity possible.
When Communion was being brought to a poor person, he would have people gather alms
which were then also presented to the individual with some devotion. In giving Communion, he
would say a few words of encouragement to each sick person. Finally, he would urge the owners to
have a candle in the house to be used in accompanying Holy Viaticumand that all should participate
by walking along reverently with Jesus in the Blessed Sacrament whenever it was brought to the
infirm. If they were unable to do so, at least they should pray at that time. Then, too, whenever he
passed by a home in the city or town, on that occasion he would also bless the area with the sacred
pyx.
In the morning, or, after the noon meal of the final day of the Mission, the usual practice was
the preaching of the "sermon of reminders". On that occasion, the people were asked to bring along
all evil books that were to be burned, also playing cards and other dangerous articles, including
42
forbidden weapons and all these things were to be surrendered.
Then, after mounting the platform, he delivered his "sermon of reminders" adapting it to the
needs of the people there. Next, he would have the pile of books and playing cards set on fire and the
weapons smashed to bits. The crushed metal was to be sold and the money used to buy wax for
candles or something else in honor of the most holy Mary.
Likewise, he had them gather together any gifts that had been offered and these were
presented to the image of the Blessed Virgin, the one that was venerated in their area, as I mentioned
before.
While all this was going on, he would lead themin songs of praise to the Virgin Mary. In his
"sermon of reminders," he gave opportune warnings and at the end he blessed them with the image
of St. Francis Xavier which he regularly kept on the platform along with that of the Blessed Virgin.
Finally, he would put on a surplice and stole; with the faculties that he had received, he blessed the
crucifixes, rosaries and medals. Last of all, he blessed the people with the crucifix.
During these final moments, he would have them ring the church bells festively and even
permitted the people to play instruments, shoot off firecrackers, if this was their custom. The
Ambrosian hymn was intoned, benediction of the Blessed Sacrament followed, and the Mission was
terminated.
Works of perseverance
He was accustomed to setting aside the seven Sundays in honor of the Sorrowful Mother, -
warmly recommending the devotion to the most Precious Blood of Jesus Christ, to Mary most holy
and to St. Francis Xavier.
In the course of a mission or at its close, he would see to the setting up of the various
organizations, that is, of the apostles for the clergy, of St. Francis Xavier for the men, of
sisters of charity for the women, of St. Aloysius for the boys, of the children of Mary for
girls; this he did as best he could and as circumstances allowed. In a particular way, he
concerned about the establishment of the nightly oratory for the men. In these ways, he managed to
perpetuate the fruits of the holy mission.
I must point out that he made use of every opportune faculty so that the mission could attain
its fullest success. Furthermore, he would preach outdoors when the church was not capable of
handling the number of people or when the heat in the church would stifle his voice, he much
preferred preaching outdoors if possible.
Community life during a mission
In regard to lodging, he wanted it to be accessible so that it would be easy for men to
approach as well as to be less subject to wrong suggestions. At the table, he would not permit sweets
nor liqueurs or any such luxuries. He would either send them back, or give them to the prisoners or
the sick, as though the donation had not been made. This practice of his was done as a tribute to the
ministry even though that ministry may heve been accompanied with a person of note, for example, a
prelate.
I learned from Fr. Biagio Valentini, if I am not mistaken, that in Pievetorina, when they had
brought in such foodstuffs, the Servant of God immediately ordered that theybe sold, even though in
that mission a prelate was present. The meals for missions were frugal and he would allow third
entree only on the final day of the mission. However, he insisted that the food be healthy and in
43
sufficient quantity so that the companions would be sustained during the labors of the ministry. For
that same reason, he also permitted the use of coffee or some other beverages that could help the
voice. He himself made use of them for that same motive, although during his final years he was
more sparing.
He would take along just a few companions since he said that with just a few the of the
ministry could be carried out even in large cities. In agreement with the bishop or his vicar, he would
have confessors come in from the neighboring places in the number that he felt was necessary. He
would see that these men were lodged in particular houses offered bygenerous benefactors. He made
use of this method since expenses were very high. Even though, in the beginning, he did not want to
be concerned about temporal things, still he had to ask for a certain amount of money. But, once the
expenses for the missionaries were covered, he would return what was left over. I witnessed this
procedure in the mission of Ferentino.
During a mission, in the morning, before the noon hour, he would have a meditation with the
other companions and would close it with the recitation of seven Glory Be ... in honor of the most
Precious Blood, the Angelus Domini and a few verses of Scripture.
During the noon meal, there was a reading of the life of some saint or another spiritual book
until the half-way point of the meal. After the reader was dismissed, he would discuss the functions
to be held, he would distribute the assignments and dealt with other things that appeared to be
necessary for the success of the mission. He did not want them to discuss conscience cases at that
time but told them that if anyone needed help or counsel, they should do that in private.
During the early years, they were accustomed to giving what was called "the farewell
sermon. This function, as I noted in the report of the mission given in Ancona that I referred to
before, was done to the general commotion of all in that city. In later years, however, they no longer
did this and in the method to be followed in giving missions that has been printed, as I said, in 1819,
it says that the missionaries are to leave the city as secretly as possible. That now has been the
practice that I have noted in the missions in which I have been a companion.
St. Gaspar's Eloquence
Besides his deep love and particular natural aptitude for preaching, as I have mentioned
elsewhere, the Servant of God learned the art of preaching by attending, as a young man, the lectures
of Monsignor Marchetti and Monsignor Bacolo. At times, he would speak to us about these two
outstanding men and he would repeat, during our recreation periods, a selection fromthe sermons of
Monsignor Bacolo. I learned from Paolina del Bufalo and from others that while he was yet a
deacon, he substituted for Monsignor Marchetti in explaining the Scriptures in the church of the
Gesu and that he appeared to be a second Marchetti, so perfect was he in imitation of him.
I maintain however, that beyond his natural endowments and his study, there was in himthe
grace of his vocation to the apostolic ministry. I am convinced, indeed, that he had the gift of the
word. I understand that this was also the judgment of others.
It is certainly true that one could see the spirit of the Lord in him; otherwise, he could never
have spoken with such readiness, persuasive power, strength and decisiveness in such a manner, that
one could never repeat, unless a much higher spirit dwelt in him. More than in his writing, I admired
his force of words, although, even in his writing, one could feel the spirit of Jesus Christ, but it was
much more energetic in his preaching.
At times, I witnessed himas though he were outside of himself, as happened at the mission in
44
Marino during a sermon which I attended. Great was his fluency of speech, superlative was the
naturalness with which he poured out his argumentation; I did not hear him ever repeat a word.
He handled the Scriptures and the Fathers with utter ease and especially paraphrased the
Psalms in a marvelous manner. He would select only those themes that were substantial and he
would avoid topics that were not completely clear. He was particularly careful to observe rigorously
the correct theological terminology, which he also insisted that we do by setting down rules for
exactness in expression. It was his principle to preach to the people only what was certain and also to
distinguish between commandment and counsel, in order not to confuse consciences.
He respected the opinions which the Church respected, without, however, making those
things the topic of a sermon or of an instruction. Assumptions were, indeed, for himsomething noble
and extensive; they escaped the cut and dry categories, and he warned me about such things. He
preached of God, of the soul, of eternity with a fullness of heart. He was thoroughly distressed with
any stifling of his spirit. His manner of developing the exposition of even the most difficult truths of
our religion was such that it drew every soul to the love of God. When he noticed a certain hardness
of heart in his listeners during his sermon, he would say: Sentite de Domino in bonitate. Alwaysin
control of himself, he would take hold of his theme in a wondrous way. The fullness of his treatment,
the skill with which he anticipated difficulties, the outstanding naturalness with which he unfolded
the theme and the fluency with which he expressed it, commanded the attention of the learned;
furthermore, through his own proper gift of weaving things together, the unlettered also were able to
have their hunger sated. Many times, they were moved to compunction byhis gestures, bythe tone of
his voice, by his very comportment.
Especially stunning were his digressions which came to him spontaneously and, although
prolonged occasionally, he skillfully worked his way back to the thread of his thought without
anyone scarcely realizing it. During these digressions, he would get down to the practical level and,
in as far as he was able, he would adapt himself to the level of his audience, selecting pertinent
comparisons but at the same time not detracting from the dignity of the holy word of God. This was
something that he advised all of us to be careful about.
His talks to the clergy and to the higher class of people were distinguished. In giving them,
he spoke with evangelical liberty, but, at the same time, with respect, thus winning over the esteem
and veneration of all.
I was told, I do not rightly remember whether it was Fr. Biagio Valentini, that on the occasion
of talks given by the Servant of God to the higher ranked people and their employees in Frosinone,
one or more (I do not remember exactly) said that if anyone else had said to them all the things that
del Bufalo preached they would have been displeased. But, since it was he who said them, they
listened willingly.
This was his usual manner, namely, to speak with the freedom of the Gospel but always
respectful of his audience. He would season his discourses by saying, for example, "while we intend
to do good, we fail through ignorance, through inadvertence, through thoughtlessness, and that is,
indeed, the fact."
In giving Mission sermons, besides the ones that stressed the basic principles according to the
method of the Ignatian Exercises, he was accustomed, in some places and according to the circum-
stances, to give one or more apologetic sermons. I heard one that he gave in Gaeta, dealing with the
necessity of having a revealed religion. It was handled with such accuracyof argument and with such
completeness that I was stunned. In addition to the aforementioned sermons, he would also preach
45
about the Blessed Mother, about peace, about the Precious Blood of Jesus, as well as other sermons
that he judged necessary accordingto the diversity of places, but always asking themfor their prayers
and seeking their advice.
In reference to this topic, I shall tell you what was reported in the records covering the
Mission given in Ascoli in June of 1821. It was written by Father Francesco Amici, of happy
memory, who was at that time an Olivetan monk, and the report was printed in Ascoli.
Among other things, in speaking of the talks given to the clergy, it said the following: "In
those conferences, which might better be entitled a public schooling in religion, the highly-esteemed
Missionary (he is speaking of the Servant of God) was the source of constant amazement because of
his gentle and winning manner, his interweaving of ideas as he poured out his exposition with
surprising naturalness and dignity, and because of his skillful handling of the Sacred Scriptures,
along with his inexhaustible storehouse of sacred erudition. They were seasoned and delivered with
his unique style, unhesitating as the flow of a river, and holding his audiences spellbound. At that
moment when the intellect is illumined by the irresistible light of truth, supported by reason and
revelation, he would lead one on, or, should I say rather that he drew one almost insensibly along
with him by a secret, wonderful enchantment which one could not possibly imagine, unless one
actually heard him. With assurance, it can be asserted that in this type of quiet, yet discursive,
eloquence, it would be quite difficult to find his equal. He was greatly helped in this regard because
of his Roman dialect, in itself a thing of dignity. Also, it was due to his many natural talents, evident
in his voice, his gestures, his bearing, not to mention that sacred unction that pervaded his words and
gave such verve and force to his jolting concepts which never just stopped at the ears but worked
themselves into the very core of the hearts of his listeners."
Then, speaking of his sermons, it said: "With the crucifix and the image of St. Francis Xavier
being carried before him as an escort, and, reciting devout prayers in a low voice, he would ascend
the platform. After the usual preparations and the customary greeting with the ejaculatory prayer to
the Blood of Jesus Christ, he would begin by first instructing the people in the various functions that
would be included in the daily program during the Mission. (I point out that this was the usual
method observed. I myself have seen the Servant of God do this on the Missions that I worked with
him. He was accustomed to give, at that time, the basic principles in a more concise and direct form
for the renewal of their lives.)
Having, then, [the aforementioned author continues] given as a usual thing a brief resume of
what the sermon would contain, he would cite his text and state his theme again, which he always
divided into its component parts, identifying the steps that he would follow throughout the
presentation. In this outline, the main points would allow him, during the course of the sermon, the
possibility of bringing in and using the many gifts that adorned his fertile imagination. If, in the ardor
of his zeal, he was carried away with apostolic freedom, since verbum Dei non est alligatum,
sometimes he gave the impression of having strayed fromhis theme, while giving practical examples
in useful digressions; yet, he did that so pleasantly and with such dexterity that instead of losing the
attention of his listeners, he captured it wondrously and opened it up to the enjoyment of a vast field
of pertinent, sacred erudition which he had accumulated. That type of freedom, not really in keeping
with the strict rules of sacred eloquence, was in him a unique merit.
Without prejudicing his main theme, he would extemporaneously proceed to discussing the
lack of morality in his time and, in doing so, would allow himself to become emotional, but with
moderation, never losing his composure. Rather, more correctly stated, he allowed himself to be
46
moved by the spirit of the Lord who, ubi vult spirat, urging him on in those precious moments.
However, what no one knows how to explain and what seems to be something far above the human
condition in this rare genius of sacred eloquence, was his ability, with scarcely three hours of sleep
per night, to keep up sufficient strength, to preserve his forceful and thundering voice for the
continuous exercise of preaching, even to the extent of giving as manyas six different sermons a day,
being done quite often out in the open air. How could he continue giving, with that same vigorous
voice, sermons that were so meaty in content and yet within the space of no less than an hour and a
half, never stopping for a pause, not even in going from one point to another, never repeating a
thought already expressed, never stopping to cough or spit, sit veria verbo, content only on rare
occasions to mop his browwith his handkerchief. Howcould he, with such a variety of material and
thoughts, often punctuated by gasps of embarrassment fromthe teeming crowds, always adhere to his
original outline as well as to its development, without ever reproducing the same ideas, yet
maintaining frombeginning to end, the same presence of mind, the same strength of voice, the same
cheerful look on his face. In truth, these were talents or extraordinary gifts and all of themwere his."
"I proceed now to refer quickly to something about the sermons themselves that he gave
during the Mission. On the first two days, he took as his subject: the truth of the Catholic religion as
opposed to philosophical unbelief. It is not my purpose to analyze the natural reasoning nor the
philosophical teaching that he detailed in his first sermon on the existence of God, the authenticityof
the Holy Book, the variety of theological doctrines, accompanied with a profusion of scriptural texts,
that he poured out, nor even the various examples that he used with a masterful stroke in his second
sermon. All that I want to say, and everyone asserts the same thing, is that in those two sermons, both
as an accomplished philosopher and a profound theologian, he summarized the most convincing
power of Christian apologetics and brought out clearly the invincible triumph of the Crucified Lord.
In the subsequent sermons, treating the last things, far fromcausing a feeling of gloomwith tedious
threatening words to a very large audience, he used his enthusiasm to lead them to renewtheir lives
and repent wholeheartedly."
Thus, does the aforementioned Amici continue giving the details describing that Mission
from beginning to end. I shall report, further, what I read in the summary of the Missions given by
the Servant of God in the city of Teramo, in the diocese of Abruzzo, at the end of 1822 and the
beginning of 1823. It is written by Father Nicola Palma, now deceased, a Canon in the Abruzzo. It
was printed in Teramo, as can be read in the biographyof the aforementioned Nicola Palma, page 10.
I, myself, also saw this mentioned by the same author in his Storia Ecclesiastica e Civile, third
volume, page 297. He says, speaking of the Mission in Teramo:
"I observed these things, and the sermons that were given only confirm these observations,
namely: first, del Bufalo's digressions, always very appropriate, to which his enthusiasmso often led
him, did not cause him to stray far from his main points; second, without stopping, without
repeating, without making errors, he avoided presenting anything that would disgust his audience.
Neither did he assume airs either in his gestures, his voice or the expression on his face, whatever the
topic may havebeen that he was treating; third, that in the outpouring of his feelings, which could be
produced by nothing other than his purity of intention and his inner conviction of what was being
explained, he found the secret to moving people, especially when he would take into his hands the
large, beautiful Crucifix that he always carried with him on his Missions.
From that point on, he was no longer the orator who was presenting an argument, but a heart
burning with love for God and enthusiasmfor his neighbor so that it is no wonder that even the most
47
stolid person was moved to tenderness and tears; fourth, with a robust eloquence, supported by an
attractive Roman accent and a very neat, regular, composed outward appearance, he would
sometimes go on for a good two hours. Yet, no one in the listening audience felt the least bit bored."
That is howit continues, not only describing this mission but also the others that were given
in the diocese.
Among other words of praise that I discovered, though I do not remember themexactlyat this
moment, was a sonnet printed in Teramo and dedicated to the Servant of God on the occasion of the
Mission he gave in Campli, diocese of Teramo. I heard people speak other words of praise for his
preaching and quite widespreadwas that of learned people with respect to his manner of preaching.
In particular, froma letter written by Canon Baldesi, I noted that for the Mission in Caldarola, priests
and learned lay people of rank stood in admiration of his method, his delivering and the development
of his themes. The two sermons that he gave on the truth of religion were masterpieces, especiallyfor
that period in history when that area of la Marca was somewhat in the state of upheaval.
Also, in a letter from Fr. Luigi Cocci, I learned that while a Mission was being conducted in
Grutti, a certain Fr. Girolamo Leli, a priest of recognized learning, came from Todi just to hear the
Servant of God, whose reputation had become well known. Then, after hearing him, he said that del
Bufalo was quite a bit better than the celebrated Doctor Del Monte and that it was something
prodigious to have joined together in this one man such holiness, learning and eloquence. I took part
in this Mission in Grutti; I saw some of the priests who had come from Todi and I heard them
applaud the Servant of God, even though I cannot recall now their precise words.
I add now what the Osservatore del Trasimeno, in Perugia, May 31, 1836, says on the
occasion of a Mission given in Todi by the Servant of God:
"For a long, long time there will resound on the lips of the faithful citizens of Todi, the gentle
name of the Immortal Workman [speaking of the Servant of God] and fromgeneration to generation
the people will speak of a truly apostolic man who, in the year 1836, displayed a most profound
knowledge of theology and canon law, produced a vast impression on the clergy of Todi and the
people in general. He did so, on the one hand, in his public remonstrances and, on the other hand, in
his contacts with individual groups separately, offering them the purest doctrine and the basic
principles of our holy religion, and doing so with a spirit of piety and zeal, balanced always with
freedom and prudence. A man of extraordinary genius, a man without officiousness in his words, a
man whose very face manifestly reflects his deep-felt consciousness of his mission; a man who is
truly singular and unique - may he live in the memory of the ages, for he is most worthy of that
remembrance."
Even though he was most deserving of this praise fromthe public, he nevertheless knewhow
to humble himself in adaptation to the simple folks whenever he was to preach to them. I remember
having heard the Servant of God, who really enjoyed preaching to the poor, say to me, referring
perhaps to the Missions given in the abbacy of Farfa and San Salvatore Maggiore, that he was using
examples taken from the lives of servants and field laborers.
I am of the opinion that although he did not move people by the tonality of his voice, he did
possess all the other talents for preaching. In substitution for that lack, however, he supplied his
sentiments that were passionate, produced in his heart out of love for God. To that, he added yet his
affection for devotions and ceremonies, as I related previously, which deeplyimpressed his listeners,
as I myself witnessed. From all of this, many conversions resulted. The Servant of God himself
acknowledged that he lacked the ability of moving people simply by the tonality of his voice, so that
48
in writing once to a nun, a letter which I have read, he asked her to pray that the Lord would deign to
grant him that grace.
However, I will say that although the mere tonality of his voice did not manage to touch
someone's heart, neither was it irritating, even though, at times, it became somewhat raucous or even
lost completely for a short period of time, especially when he had to force his voice in order to be
heard. Indeed, when that happened, he aroused pity and then joy in his listeners when, all of a
sudden, it would come back strong and sonorous. It is certain that, all in all, one could always note in
his audience a great emotional reaction, whether the people showed it externally or not. The
extraordinary help of God must have concurred.
Fruitful harvests from the Missions
First of all, I will say that the two results that he sought in all of his preaching were for good
and practical effects in the life of his neighbor. I know this because he spoke of it continuously and
wanted us to preach in such a way as to win souls to God. Constantly did I notice that he would study
every possible way of promoting, in this fashion, the glory of the Lord.
Then, too, I heard him say, not only in private but also from the platform, especially during
these last years, that he was distressed because he did not see the hoped-for reformthat was willed by
God. For that reason, he would say that God's chastisement had not as yet come to an end. At times,
he also wrote this whenever he saw that the good was being ignored. He was distressed when he
witnessed the disorders against which he struggled to set up a rampart, declaring that the two strong
weapons for reform were the missions and retreats.
Among the missions that he conducted, the most fruitful ones, as far as I could note, were
those that he gave in the Marche, commissioned by Pius VII with the grant of generous faculties, as I
learned from Canon Muccioli who was his companion, and, that I also heard spoken of by Fr.
Antonio Lipparelli while I was still stationed in my home town. Also rich in bountiful results were
the missions given in Forlimpopoli and Meldola as well as others.
In general, then, I can say that all the missions given by the Servant of God, some more some
less, were accompanied by special, heavenly blessings. In every mission that I took part in, I stood in
admiration of the powerful hand of God who worked in the hearts of all. In a special way, I recall
that a good part of the confessions that I heard were general confessions because of the need felt by
the penitents.
Among other cases, I remember a young lady who, out of shame, had never confessed her
sins. Even though she found herself close to death and had received the sacraments, she still did not
have the courage to accuse herself of her sins. So, the father of this only daughter, fearing that she
might be lost, prostrated himself before the image of the Blessed Virgin and prayed ardently for the
salvation of his daughter, saying that he himself would be happy to die instead, if only she would be
restored to health. The fact was that the father became ill, the daughter's health improved, the father
died, the daughter was cured.
The girl, in the meantime, kept on having feelings of remorse but without ever being able to
convince herself to make a sincere confession. On the occasion of the mission and moved by grace,
she went in search of the missionary who, it seems to me, was certainly the Servant of God. But,
because of the large number of men who were surrounding us and whomwe were serving, the young
lady was unable to get the favor that she desired. One day, she took to following me and wanted me
to promise absolutely that I would hear her confession.
49
After getting the Servant of God's permission, she in the meantime made her way toward the
confessional area which I noticed was crowded with women. I saw that it would be impossible to
satisfy her wish. But, this girl, I do not know how she did it, managed to work her way into the
crowd and get to the front of the line. The first words that she uttered I do not recall ... either that she
was desperate or that she was damned. However, she did saythat the mission there was scheduled for
her and that the Blessed Mother had given her the grace to make a confession of her sins. She told
me in detail the whole story. Encouraged by this, she proceeded to make a good, general confession,
giving thanks to the Blessed Virgin for this exceptional favor.
On another mission, a woman likewise felt very cold toward it and the sermons seemed to
have no effect whatsoever on her. Then, one day, while gifts were being offered to the Blessed
Virgin, she began to shout out in the midst of the audience at the foot of the platform: "A grace, a
grace, most holy Mary," and she shouted so loud that she sounded like a raving maniac. No matter
what anyone did, she could not be quieted down and absolutely insisted on going to confession
immediately. She was quickly removed from that church and taken to another. I had to go there to
hear her confession and she immediately recovered her composure.
At that time, she told me that while gifts were being offered to the Virgin Mary, she felt
something deep within her heart (I do not quite remember the expression that she used but in
substance was): "So many are converting and you aren't; so many are weeping and you stand there
cold."
Later, when I learned that this same woman became ill, I was asked to go and reconcile her,
but, I had already heard her confession. I do not know whether she died then or not, since we left
there and I never inquired about her again.
On another mission, a man came to me in order to make a general confession. After I had
gone with the Servant of God to another mission, I was told that the man had passed on to the next
life showing signs of being saved and continually thanking the Lord for the grace of that general
confession which he had made.
At this same mission, the Servant of God told me, one day, that I should go at night to give
the svegliarino and that I should stop and preach whenever I was inspired to do so. That night, even
though the weather was a bit uncomfortable, I went out, but, I did not feel within myself that impulse
which he had mentioned to me. I was just about at the end of the rounds and all set to return to the
church. Then, with my companions, I turned down a small street where, not knowing just which spot
to pick for preaching, I stopped and began preaching. When I finished, I was summoned immediately
to hear the confession of a man who told me that the Lord had led me to that spot.
In Rome, a woman who, if I have not been badly informed, was off the beaten path or surely
quite an uncouth person. She converted during the mission that was given in San Nicola in Carcere,
and, in the confession that I heard, it appeared that she gave unequivocal signs of sincere conversion.
There were others, too, during that same mission. It would not be easy for me here to recall all the
cases that I encountered, especially since they were so numerous and I no longer give much
particular thought to remembering them.
I will say only (since generally I took care of hearing the confessions of men) that I have
heard the confessions of sinners of every sort and, in untold numbers, of those who for years and
years had not approached the sacraments and were weighed down with misery. I was not the onlyone
besieged by penitents, for the very same thing could be said for all of our helping companions,
including especially the Servant of God to whom, it appeared to me, those would go who were the
50
most needy. Furthermore, I noticed that the other confessors, some more some less, were kept quite
busy. For us, they were a welcome relief, since we, by ourselves alone, could never have been able to
satisfy all the people who came. At times, those crowds of penitents would begin to gather
immediately after the introductory services, but, more frequently, they would appear after the first
penitential rites.
Besides the general results that the Servant of God sought to bring about through his
Missions, the one that stands out remarkably is that of arousing the clergy to lead an apostolic life.
Particularly in Spello, he formed a union of the priests to carry out good works throughout the
diocese, as I was informed by Canon Petrucchi in a letter that he sent me. Also, in the Marche, I
know that he spurred on many priests, especially the young ones, some of whom lacked training at
the time, to become successful preachers. This I discovered fromFr. Francesco Pierantoni, Fr. Biagio
Valentini and others who attribute their careers to the Servant of God.
I know further that wherever he found priests whom he could take along with himself on
Missions, he would do so. I got to know several of them and, as a matter of fact, he managed to
invite one or the other bishop to accompany him. Other priests, encouraged likewise by the Servant
of God, saw to the continuation of the work that had been initiated during the Mission by means of
the various pious groups established, set up according to the needs of the different places. I know
that some of them are still directing them. Notably, there was the nightly oratory for men which was
a primary concern of the Servant of God and I know that they are still maintained by the priests to
whom he made the recommendation. Since it was not always possible to introduce this practice in
every locality, he nevertheless would offer suggestions on howother good works could be continued
in the most effective way.
Animating the clergy was not the only fruit of the Missions. There was also the encourage-
ment of the men to continue to support the oratory. Even where he encountered a shortage of priests,
he would try to get one or the other layman to take care of this pious work. In particular, I know of a
certain Luigi Batdi in Meldola, of a Mr. Barcaroli nobleman in Chiaravalle, of a Luigi Fuschi in
Norma. I have had letter correspondence with each one of them. Although they were laymen, they
showed and still show concern for the good work begun and entrusted to them by the Servant of
God. Every year, Mr. Baldi makes arrangements for the Retreat in preparation for the feast of St.
Francis Xavier which is observed with great solemnity and he invites our men to conduct it. Mr.
Fuschi wrote to me a short time ago that the oratory was still functioning and that if a priest could not
be present, he himself would lead the function, as he would do also on one day for the members of
the confraternity. I recall that the Servant of God, during his mission work, would frequentlypropose
the oratory of Norma as an example.
To continue, I still submit two more facts known to me. First, that when I was serving as the
extraordinary confessor for a group of nuns, one of them, who had made her first communion during
a Mission given by the Servant of God, approached me. She told me that when she attended the
sermons that were given at that time, just looking at him with his imposing appearance, though not
really understanding a single thing that he was saying since she was a simple, little girl, nevertheless
she felt moved little by little to detach her heart from created things and respond to the invitation to
embrace religious life. She added that every so often she would recall those days and moments,
thereby experiencing them tenderly once again, and then be moved to a new vigor for serving God.
She recommended herself to himand asked himto pray that she would be granted the grace to die on
the day of the Assumption. I knew this nun to be very dedicated and highly esteemed by others.
51
There was also another young lady, [Translator's note: a footnote says that this refers,
without a doubt, to Maria De Mattias, foundress of the Adorers of the Blood of Christ. The Mission
mentioned here was held in Vallecorsa in March of 1822.] who has come to me quite often for
confession, who declared that she had undergone a change due to a Mission given by the Servant of
God in her home town. On that occasion, I, too, noticed that she was moved to even greater fervor.
Indeed, I know her very, very well and I know that she is promoting the glory of God in imitation of
the Servant of God.
In our general archives, there are several letters which I found among the papers collected
fromhis Eminence Cristaldi, whomI have referred to on other occasions. These were written to him
by the delegate Monsignor Luigi Bottiglia, by Fr. Epifanio Mazio and byCanon Muccioli. Theydeal
with the Mission ordered by Pius VII for Benevento. In these letters, one notes very clearly the
copious fruits that were gathered during that mission. So huge was the number of penitents that the
delegate himself says that he had to assign guards to protect the missionaries, who were besieged
night and day by penitents, fromsuffering violence. The penitents came all the wayfromNaples and
other remote places in the area and among them were those who had not confessed for twenty and
thirty years or more.
Furthermore, one learns that Monsignor Cristaldi was given the task of requesting the Holy
Father for a prolongation of the Mission, even though it would involve the postponement of another
Mission already scheduled for Frosinone. Likewise, one can read in one of the letters of Monsignor
Bottiglia, dated December 2, 1815, that somebody had affixed in many locations throughout the city
certain posters lampooning religion, the Pope and the missionaries. This horrified the entire city.
Monsignor Bottiglia says that he is sending to the Secretary of State, a copy of those that had been
torn down and that a few hours after the publication of the aforementioned posters, one of the men
involved cast himself at the feet of one of the missionaries, confessed his guilt and destroyed his own
rough copy and everything connected with it.
From other letters (found as above) written by Monsignor Cipriani, bishop of Veroli, by the
most reverend delegate and by Sir Knight Antonio Guglielmi, we learn that in the Mission conducted
in the two churches of Frosinone, the Servant of God himself preached in one of them. Once again,
the results were unbelievably copious, the confessionals constantly filled. Manyalms were collected
for the poor, many prohibited weapons destroyed as the men beat a path to the oratory. One noted
also that everyone spoke words of blessing for the Holy Father for having provided them with this
Mission, which was, they said, an inspiration from God. Mention is made of how busy the
missionaries were kept, night and day, hearing confessions. Even the police and the soldiers came,
including, of course, those who for a number of years had not gone to confession; but, on this
occasion, they did. Antonio Guglielmi observes that he could recall seven or eight Missions, but
never anything like this one. The bishop of Veroli begs Monsignor Cristaldi to inform the Holy
Father of the immense good work accomplished.
I read in the Diario Romano a report of the Mission given by the Servant of God in
Civitavecchia. It is dated May 15, 1816 and says that one cannot fully describe the effects that the
Mission had on the various groups of people: the restitution of considerable sums of money (I point
out here that I learned fromFr. Biagio Valentini that the Servant of God was displeased that such an
item should be printed in the Diario since the source of the restitution could be made known in that
way); reconciliations that had been sought without success for years; the surrender of numerous
prohibited weapons, bad books and manuscripts of all kinds; the cessation of public scandals; the
52
abandonment of indecent practices.
As for the Mission in Rieti, I learned from a letter written by Canon Simeone Simeoni that
the Servant of God reorganized there the association for priests, the so-called Amanti, drew up for
them some questions for study, assigned them to the various offices and finally transferred it from
the church of San Giovenale to the church of Santa Scolastica. After he returned to Rome, he
obtained from the Pope, in favor of that association the grant of several places whose rental income
brought in the sumof approximately two hundred scudi per year, used for the promotion of the pious
works which they had set up.
2
The Mission in Ancona
I have read the handwritten report describing the mission in Ancona which was conducted in
the month of September in 1816. From the very beginning, there was opposition to it and, as one
reads in the report, no sooner was the announcement of it made by his Eminence Riganti that the
people began mumbling and saying: "We need a lot more than a mission; bread, bread!" This cry
was heard to come even from the lips of one or the other priest.
Nevertheless, when the time of the mission arrived, the tune changed and the fruits appeared
to be quite numerous. Many people received the holy sacraments, taking advantage of the services
not only of the missionaries but of other priests, since, as the author of the report states, it was
morally impossible for the missionaries alone to hear the confessions of not a few people who had
not gone to confession for twelve, twenty, thirty, even forty years. And this is not, he continues to
add, an exaggeration but the truth, since he himself got this information from the penitents them-
selves. The Servant of God had as his companions: Monsignor Carlo Odescalchi, who was also a
prince, Monsignor Antonio Piatti, Fr. Andrea Butironi, Canon Antonio Muccioli and Canon Pietro
Antonio Cristianopoli.
The mission was conducted in two churches: while Monsignor Odescalchi was giving the
grand sermon in Sant'Agostino, the Servant of God was doing the same in San Domenico. The
sermons, however, and the ceremonies were the same.
2
[Translator's observation: fromthe statements made here by Venerable John Merlini, can we not suppose that
he and St. Gaspar would applaud our budding COMPANION PROGRAM?]
The themes that they used were: "First, what is God; second, death; third, the obstinate
sinner; fourth, the final judgment; fifth, hell; sixth, the mercy of God; seventh, the mercyof Mary, or
the so-called sermon of victory; eighth, impurity; ninth, the passion of Jesus Christ; tenth, scandal;
eleventh, peace; twelfth, you cannot serve two masters; thirteenth, heaven."
Finally, the Servant of God gave them the reminders which would serve as principles of
good-living, as he preached to them in the main square where the crowds of people had grown so
large that the ample piazza of San Domenico and that of the Piazza Maggiore were not sufficient to
hold them all - and this is not an exaggeration (so says the author of the report, namely, Camillo
Albertini). It overflowed onto the street named del Bondo which joins up with that of the Loggia, and
53
these were filled everywhere. Not only that, but groups of every kind were looking down from
balconies and loggias, as well as groups streaming out of the opened store-fronts that surround the
piazzas. What was most surprising was to see how many had gathered and filled the roofs of all of
the houses.
On the following days, communion was brought in solemn procession to the sick, as the
processions issued from three different churches. The number who received communion was
sixty-two.
On other days, varied ceremonies took place, such as the blessing of the farmland and the sea,
the first communion of boys and girls, the procession of the Madonna as well as other exercises of
the ministry that still had to be carried out, until the last day of the month of September when the
Servant of God delivered the sermon of addio [farewell]. Then, all of themdeparted the area amidst
the people's tears of love and compunction.
Criticisms of that Mission in Ancona
Even though that mission turned out to be exceedingly fruitful and exciting, nevertheless, as
it unfortunately happens, it did not lack those observers who, in the midst of the general satisfaction
enjoyed, proved to be the exceptions. I shall report here what is recorded in the aforementioned
report of Mr. Camillo Albertini.
"Afewremarks about the reputation attributed to the reverend missionaries as being fanatics.
Certain priests and lay people commented that it was sheer fanaticism that the missionaries should
have a military escort as they left the church on Monday morning, September 30th, to protect them
fromthe ardent fervor of the people as they were about to leave the city. I say to you, my dear reader,
that whenever Fra Pietro Veronese, the son of heretical parents, the one who later became known as
San Pietro Martyr, would go to preach in the cities of Italy and elsewhere, and particularly in the city
of Milan, the people there would be beside themselves just knowing that he had come.
With great festivity and joy, they would go out to meet himand this huge concourse of people
would approach him in order to kiss his hand or touch his habit. The crowds were so large that at
times he would have to be carried on their shoulders as he was seated in a special chair, so as to
protect himfrom the fury of the people, fromthe very fervent impetus of devotion that drove people
to trample on each other. It would easily have caused injury to the person of Fra Pietro whom they
loved and esteemed more than themselves.
Is it not possible that the same thing could have happened to these missionaries as they
departed, if they had not been, as stated before, protected and defended? Likewise, noted in the life
of Fra Pietro is the fact that those that heard himpreach were so numerous that the churches, streets
and the piazzas could not hold themall. Now, have we not seen here the same thing, indeed, in even
larger numbers? In addition to the locations just mentioned, even the rooftops were seen to be
crowded. So, what do you say to that? What people demonstrated toward Fra Pietro, they also
showed toward a Vincent Ferrer, an Anthony of Padua, a John of Capistrano, a Giacomo della
Marca, a Bernardine of Siena. So, why should this be such a surprise?"
"Now, we turn to the missionaries use, on several occasions, of a discipline. This act of
public penance performed with iron chains by the servants of God, that is, the use of the discipline,
was also criticized by one or the other priest as a prankish act and as something outdated. Perhaps it
may appear strange to you, my reader, that such a remark should ever come fromthe lips of a priest.
But, while I still give honor to the priesthood, I am also happy to say simply that we cannot all be of
54
the same opinion and that the censure of a fewcannot denigrate the clergy in general. Certainly, this
is a period in which those who are occupied in giving Missions have not, as yet, set aside this
practice.
In 1747, Father Leonard of Port Maurice, now Blessed, used it mornings and evenings. In
1753, Fr. Stefano, a Capuchin, also practiced the same and he died with the reputation of being a
saint. I remember these things precisely because I have written about each one of these men. In fact, I
recall that, as they were administering this punishment upon themselves, all the people were deeply
moved to tears, uttering laments and sighs. I sawit again on the evening of the 12th of September by
these highly esteemed servants of God. If you were to ask me just what greater influence this
self-discipline gives to the preaching of the missionary and the purpose that he has for administering
it to himself, we have the answer to both questions in the Vita del Venerable Marcello d'Aste, who
was bishop in this city in 1710. It was printed in Rome in 1811 by the press of Giovanni Francesco
Cracas near San Marco al Corso.
In it, one reads that in order to set straight a priest who regularly frequented taverns, he was
given repeated admonitions by outstanding religious and sometimes by others, to withdraw from
such a scandalous and indecent vice. First, they had recourse to prayer, then to threats, but all turned
out to be useless. Finally, it was decided to send him to make a retreat in the hermitage of the
Camaldolese Fathers in Monte Conero, obliging him to remain there for a full month. When that
month was completed, the Cardinal sent for him, and with a fatherly concern stressed for the priest
the basic principles that should be observed.
However, just a short time after, it was learned by that good bishop that his prayers and his
sincere efforts were in vain, for the priest had gone back again to his usual way of life. He was called
in again. Having emphasized once more the decorumthat should identifyhis character as a priest, the
bishop realized that all his paternal efforts to drawthe priest away fromhis life of vice were fruitless.
He was convinced that all of this was happening because of his own demerits as the priest's superior
and that he himself did not merit from God the grace of correcting the life of this wayward soul. So,
he told the priest that he himself wanted to do the penance for such an non-correctable failing. He
took the priest along with him to his own private chapel and there, in the presence of the delinquent
priest, he whipped himself brutally for a long period of time, blaming himself as the one guilty of
other's sin, since he had been culpably negligent.
The priest was so stricken in seeing the bishop whipping and torturing himself that he could
no longer hold back his sorrowand suddenly broke down, pouring out a flood of tears. This spectacle
of compassion on the part of the innocent penitent caused so deep an impression on the priest that he
began fromthat moment on to regulate his life and activities so that they would serve as an example
to other priests.
"With this authentic fact in mind, would you still say that the use of the discipline is just a
prankish and useless thing? Indeed, I would say that it is necessary for a missionary to use the
discipline just as, in a certain way, it was necessary for that good shepherd to lead his lost sheep back
to true repentance. What a beautiful lesson that is for a missionary to give!
3
3
Translator's note: At this point, the author of that report gives a couple more examples of individuals in the past
who made use of the discipline. I have opted to omit them for the sake of brevity. Likewise, I chose to omit his next
defense of the missionary's use of flowers and fragrant herbs to decorate the churches etc. His argument is based on the
long-standing tradition of doing the same on great festive days, such as Corpus Christi, so why not now when souls are
55
"Nowwe turn to the accusation that the Missionaries were nothing but beginners. Well, even
the young can become accomplished and perfect teachers since the Holy Spirit does not need to have
people who have accumulated long years of life when he wishes to effect great things. And, when he
wishes to lead people to the way of salvation, he does not have to have preachers who are old and
gray-haired. Furthermore, God, for whom nothing is impossible and who can make the mute speak
eloquently, gives a particular grace to those who take up work in his vineyard, not for mundane
rewards, not for lucrative gain nor applause, but to give glory to him alone and to bring sinners to
conversion. In just a few hours, they are able to effect great things, not of themselves, nor just as
human beings, but as those who are given divine assistance. So, they keep their hearts and souls ever
open, ready to give their all. Now who can argue about that?
(Merlini then says):
That is howCamillo Albertini, the compiler of the notes on Ancona, completes his report on
the Mission there. Along with this report, we likewise find appended a sonnet that was composed by
Count Alessandro Nappi in support of the report.
Mission Expenses
I must not fail to mention here that in the Mission given in Ancona, besides the observations
which I have already made, something else occurred that was quite displeasing to the Servant of God,
as I learned from Fr. Biagio Valentini. It was the considerable expense that was involved in that
Mission. It is true that the Servant of God was in favor of giving the religious aspects of the Mission
great attention, but he did not go along with the idea of using money for profane things, resulting
thereby in a lack of funds for the things that pertained to God. So, when this was discovered it was
very hard for him to accept it.
Again fromFr. Biagio Valentini I learned that in order to compensate in some small way for
the bad judgment that was used then, two years later when he was to go back there to preach, he
asked for no remuneration for his work. In 1823, he returned there to give a retreat, or more correctly
stated, a Mission to those in the Darsena (a prison). In a letter
4
that he wrote from Offida where he
was located in the month of June, addressed to Monsignor Cristaldi, he says:
restored to the love and service of God?
4
Lett. n. 724.
"I would like to inform you that I have already contacted the most eminent bishop and the
most reverend Delegate of Ancona with regard to the Mission to the prisoners. It will begin during
the opening days of July [actually it was anticipated by a day or so]. I also wrote asking them to
provide lodging for me in some religious community and all would go along well. As for the
expenses. I would ask you, if you so agree, to direct themin Ancona to handle things as I would like
them. Even though I amtruly trustful of all, nevertheless I would like themto do things as I feel they
should be done. However, if your most reverend excellency should decide otherwise, I will likewise
be content."
56
I shall hurriedly add that in that same letter, he gives thanks to God for this shift of Missions
and expresses his inability to describe the many ways that the glory of God is promoted among the
people. In his postscript, he asks for information concerning the Mission to be conducted in
Pontecorvo where he expects to go for the month of August. In the closing part of this letter, after
extolling the glories of the Divine Blood, he adds: "O God, may the world be purged of the leprosy
of sin".
In another letter,
5
sent from Ancona on the 29th of June of that year, he first makes the
observation that he has carried out his ministry and asks that prayers be offered that God will bless
the spoken word and that the fruits will be a source of joy.
Then he says:
"Since I have not been otherwise directed, I have begun to take in hand this matter of
regulating the expenses. I await, of course, any instructions that your excellency might wish to
communicate to me."
From this, one can see that he prudently sought to investigate the expenses incurred so that
they would not become a burden.
In a letter fromCanon Ottaviani, I learned that in 1830, when I was with the Servant of God,
giving a retreat to the clergy, he asked for only three scudi for travelling expenses, which, de facto
were to cover my coach fare from Rimini to Ancona. He asked nothing for his own travel from
Rome.
This excess in expenses occurred not only in that city but also in other places to the
displeasure of the Servant of God when he learned about it. I saw how it would upset him for he,
indeed as I heard himsay, wanted the Missions to be financed by private donations, by what was left
over fromofferings made to pious places, fromLenten contributions or, finally, frombenefactors. In
Forlimpopoli, he tried to encourage them to set up a pious legacy so that a Mission could be given
there every six years and, in that, he succeeded. As a matter of fact, right now, another sumof money
has been added to that legacy so that a Mission can be given there by our men every five years.
In speaking about Mission expenses, I must, above all, mention that the Servant of God,
during the early years did not want to have anything to do with temporal matters. When Pius VII
ordered Missions to be given in the Marche, he allotted two hundred scudi for expenses (I think for
the devotions and other needs) and he wrote
6
to Monsignor Cristaldi on March 31 (it must have been
in the year 1818, though that date does not appear there) and says:
"The person who bears this letter of mine is to receive the two hundred scudi, to be used for
the purposes of the Missions. I place all of this in your hands so that you, as you determine
necessary, will give pertinent instructions to Canon Muccioli. As for subsidies from the Datary
office, I have never cared to have any interference from them."
5
Lett. n. 733.
6
Lett. n. 160.
I also know that it is a fact that from the beginning, when I first started going out on the
57
Missions with the Servant of God, he had the practice of not getting involved with temporal matters
and would say, as I remember well, that it was not a missionary's concern and it should nor interfere
with the delicate work of the ministry. But then, when he realized that proper attention was not being
given to the question of expenses, he immediately became concerned.
On one Mission which I shared with him, I do not recall where it was, he asked for an
accounting of the expenses. Likewise, I know that on another Mission, he appointed one of our
lay-helpers to handle the accounts, urging him to be thrifty. For the Mission in Ferentino, around
sixteen scudi were spent for us, as I was informed by our helper Bartolomeo Panzini. I also point out
that the Servant of God often did not include under those expenses the amount that he paid out for
devotional materials which, at times, were quite extensive. Sometimes he would not even include the
cost for shipments that were made, often even overlooking travel expenses.
In the second Mission given in Gaeta, I myself noted that he requested only one-half of the
travel expenses, having in mind the welfare of the House in Vallecorsa.
There were occasions when he gave a Mission gratis as, for example, the one in Nepi in
which I too was a participant. I know that when outside confessors were needed, he would ask
benefactors to be willing to lodge themin their homes and to do so without anycharge, thus reducing
the burden of Mission expenses. He would make every possible effort to convince us that when a
Mission was being conducted, we should be willing to support it even without compensation. He
himself began cutting down on some of the solemn functions during the Mission and made
adaptations according to the locale where he happened to be.
Finally, I must note that even though the meals provided during the Mission were frugal and
excluded such things, as I mentioned before, as liquors, sweets, etc., he restricted himself even
further by depriving himself of a bit of butter or some hot beverage that he used to take for the sake
of his voice. It seems to me that he began doing this around 1823 or 1824. I know that he would
abstain from these things even though, from time to time, I advised him to make use of them, for I
could see that he needed them. In addition, he would say that as often as possible, we should also be
sparing in the use of coffee after the noon meal.
Criticisms of the method of conducting Missions
In view of the fact that I spoke about the objections that were raised during the Mission of
Ancona with regard to the use of the discipline, it would be well to point out that this criticism was
leveled against the Servant of God in other places too. As a matter of fact, in general, there were
objections to the method that he used in conducting a Mission. In Rome, the procession with the
dead Christ was criticized, as I learned fromFr. Biagio Valentini, even though this practice was done
with edification in other places outside of a Mission, as I myself sawin my own hometown on Good
Friday. However, the criticisms must have resulted from a misunderstanding, since the ceremony
turned out to be most edifying, as I myself witnessed, being present at that time.
In Sant'Elpidio the Servant of God was prevented from giving the svegliarini (Translator's
note: I call these pep talks given outdoors), so commonly practiced in Rome. Fr. Biagio Valentini
told me that when the Servant of God learned about these objections, he consulted with Monsignor
Strambi, of holy memory, who replied that a bishop, whenever he speaks, must be trusted and that it
would be best to concede. But then he added: "Blessed are you for having managed to break the ice
in Ancona."
In Ascoli, they wanted to have a Mission, but with none of the varied ceremonies. The
58
Servant of God, who was in the vicinity, sent Fr. Biagio Valentini and another companion to speak to
the bishop to find out whether he wanted the Mission conducted with the various ceremonies, or,
whether he wanted simply a type of Retreat without the functions.
The two men went, conferred with the bishop, who insisted on having a Mission but without
the ceremonies. Later, giving in, he agreed that they should conduct a Retreat. The two Missionaries,
after taking leave of the bishop, were walking down the stairs when they ran into Fr. Giovannelli of
the Oratorian Fathers, a man of holiness and learning. The latter asked themwhat decision had been
reached.
When he heard that a Retreat was to be given, he had them turn back, making them wait in
the reception roomwhile he went in to have an audience with the bishop. He convinced the bishop to
accept the Mission with all the ceremonies. He came out and announced to the others that a Mission
would be held, including all the special ceremonies. The Missionaries then returned to the Servant of
God, after completing their work as ambassadors, and the Mission was scheduled.
The Mission in Ascoli
It seems appropriate, at this point, to report what Fr. Amici, a professor of elocution, says in
his evaluation of the Mission:
"On June 10, 1821, he [the Servant of God] made his solemn entrance before a huge crowd of
people. As the text of his introductory sermon, he selected Predicamus Jesum Christum, et hunc
Crucifixum. So great was the sorrowaroused on that very first day that tears were seen in the eyes of
all. To be brief in the description of the many and varied ceremonies that were observed and carried
out in the short period of fifteen days, I shall adhere strictly to theprincipal ones that were witnessed
by all. Far from giving lavish praise for the indefatigable, apostolic zeal of these gospel preachers,
especially their number one man, their director Canon del Bufalo, a person who is very well known
throughout all of Italy and one far beyond any words of praise, I shall continue by giving the bare
facts that resulted in giving greater glory to God. That, as a matter of fact, is the only and sole
objective that was set for this most difficult and apostolic ministry by their director, a rare and very
extraordinary man, raised by Divine Providence for our times to bring about a renewal of life, a
conversion of the wayward, a comfort to the children of light and a triumph for our Catholic religion.
The method proposed by him and scrupulously observed throughout the entire time of the
Mission, was the following. All the stores and workshops, the taverns, the cafes, the lounges were to
be kept closed during the periods assigned to the preaching of the word of God and the sacred
ceremonies. Even private negotiations were interrupted so that each person could take part in the
renewal of his heart. At night, the functions were only for the men, the women excluded. The latter
were always kept separate and apart during the functions held in the daytime. They would go down
different streets, reciting prayers and, with due composure, returned to the heart of their respective
families.
These arrangements contributed a great deal to the glory of God. Far from needing the
assistance of the military, even when the crowds were exceedingly numerous, a fewof the members
who belong to the Sacconi were the only helpers needed to handle the concourse of people. There
was never the least inconvenience or disturbance, which is something to be concerned about in this
type of situation."
I remark here that the Servant of God used this method in other places, as I myself witnessed.
Fr. Amici then goes on to say that early in the morning, catechetical instructions on the command-
59
ments were given by Canon Ottaviani, and this was done after Mass. Then came the second Mass,
during which an example from the life of the Blessed Virgin was delivered by Canon Tarulli.
While this was going on and attended by a large number of people, the Servant of God would
make a visitation to the prisons, hospitals and military bases in order to preach and exhort them to
repentance. When time was left over, he and some of the others were kept busy hearing confessions.
They would have conferences for the priests and students in the seminary and these were under the
care of Canon Betti, while the Servant of God spoke to the secular clergy or to the religious, in the
church of San Filippo, where the bishop, the vicar and the chapter were also in attendance.
After the noon meal and the lessons of Christian Doctrine, instructions on the sacraments
followed, and these were presented by Fr. Biagio Valentini out in the central Piazza del Popolo
where the Servant of God also delivered the main sermon. The two principal themes were: our
religion and the basic rules for good living. In his sermon on death, he showed a skull in order to
impress on all the salutary thought of death. At night, he would have them toll the bells throughout
the city. His sermon on indecency which he handled (as Amici says) with the most delicate reserve,
was confirmed by a concluding use of the discipline (I point out here that this was not done
everywhere) by himself and his four Missionary companions, who appeared on the platform in a
penitential spirit. In this way, he taught the mortification of the flesh bygiving an example of it in his
own life. Many were led to tears and laments.
Amici says:
"These outward demonstrations, signs of public penance, although not too appealing to the
delicate tastes of the times in which we are living, are not to be censured when they are carried out
discreetly to effect the main objective of the Mission, which is, to be sure, the conversion of sinners.
Very famous Missionaries, among whom are Blessed Leonard of Port Maurice and our own Fr.
Giuseppe Pacifici, missionary of Ascoli, cujus memoria in benedictione est, always used it to the
greatest effect.
"The sermon on the mercy of God was, in the judgment of everyone, a masterpiece of its kind
in sacred eloquence. The sudden appearance of the image of Mary carried processionally with
majestic pomp into the Piazza del Popolo amidst the "Evivas" emanating from the lips of the joyful
people saluting the Mother of Mercy, caused a vibrant reaction in the hearts of all. It brought about a
general feeling of excitement which grew even more feverish when the image was lifted onto the
platform, handed over to the enthusiastic missionary who was spurred on wondrously to arouse in
every soul a feeling of trust in divine mercy. Once again, in solemn procession, the image was
returned to the church where, buried in heaps of flowers and surrounded by numerous candles
offered by the devout, it remained in open view of the people until the conclusion of the Mission."
On the following day, the sermon on the Madonna was given, the image once again placed on
the platform along with that of St. Francis Xavier and the large crucifix, which was the normal
procedure. Fr. Amici continues to say:
"It was not so much the variety of comparisons drawn from the Scriptures and from the
sublime concepts found in the Prophets and Fathers of the Church that made this sermon so
outstanding and so complete in all the names applicable to her, but rather, the expansion of heart and
the total transport of joy that shone on the face and in the eyes of the preacher, a most affectionate
son and servant of the Madonna."
He also gave a sermon on the Passion, concerning which this author says:
"In the grandiosity of the theme treating the triple sacrifice of the Son of God, in the garden,
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in the pretorium and on Calvary, and in the sublimity of the prophetic concepts in this sermon, the
fervent preacher showed himself to be even more energetic in stimulating the emotions of all. It was
crowned by a very solemn penitential procession, visiting several shrines erected in various places
throughout the city. Each of the five Missionaries was assigned to handle different churches where
he was to assemble the confraternities, the local clergy and the people. While leading them in
procession, each Missionary wore on his head a crown of thorns or some other external sign of
humility and penance.
At each of the churches to be visited, after a fervent discourse given by the Missionary, time
was allowed for all to participate in a public discipline. The procession was divided into five
different groups or companies, and, after making the rounds of the churches, all would reunite at the
main church. The sacred silence and the composure that accompanied this unusual and complicated
ceremony is simply beyond description."
On the next day, there was the sermon on the most Precious Blood and, at night, the
procession with the deceased Christ, following the statue of the Sorrowful Mother. Three stops were
made at different fixed points and different ceremonies were held in those locales, including a short
ferverino. Finally, the Servant of God closed the service by explaining the reasons for the procession
in honor of the Precious Blood of Jesus Christ, conqueror over death and victor over hell. In the
sermon, he spoke of eternal salvation and here is Fr. Amici's observation:
"The invincible arguments were handled with the most robust and convincing eloquence,
bringing his talk to a final point of proof whereby the intellect, overwhelmed fromeveryangle, could
find no escape or avenue of flight."
Impressive, too, was his sermon on heaven. At night, he would have all the church bells in
the city rung festively. After the preaching of the "grand" sermon, the Blessed Sacrament was
brought to the platform and a benediction was given. The Servant of God, after having exhausted
(Amici continues to say): "the forces of his body and soul, still found himself ready to give Retreat
talks to groups of nobles and civic personnel."
In addition to all this, the Servant of God, when he had completed the Retreat for the nobles
would then proceed to have talks for the women of the nobility and the wives of the civil leaders, and
these would occupy himfor four days. He also gave conferences to the cloistered in the monasteries
of the Immaculate Conception, Sant'Onofrio, Sant'Andrea and San Giuseppe, as well as to the nuns
in the monastery of the Bambino Gesu and the Servites. He reestablished among them the pious
practices that had been interrupted because of the upheavals of the times.
For a special conference, he invited all the directors and the principal officers of the
confraternities in order to urge them to a faithful observance of their respective institutes. Also, he
gathered together in the four churches, the fathers, mothers, young boys and girls, so that he and his
companions could have the opportunity to explain to themthe obligations of their particular state in
life. In the church of the Suffragio, he revitalized the organization for the noblemen. He set up an
organization for the women which we call, "sisters of charity"; likewise, an organization of St.
Aloysius Gonzaga for young boys, and one of St. Francis Xavier for the men. For the priests, he
provided the Society of the Apostles, so that the good results of the Mission might be supported by
their steady work, especially by selecting one priest who would preside over the group and direct the
pious work of teaching Christian doctrine, visiting the hospitals, and preaching outside in the open
square on one Sunday of each month, following the old style of the Jesuits.
Our author then continues to present other facts, pointing out that, on Friday, communion was
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taken to the sick of the twelve parishes, as the Eucharist was carried fromthree of the churches. The
missionaries would give a brief fervorino to each infirm person. On that same morning, the first
communion ceremony was held for the boys and girls who had already been prepared by making a
special retreat. They numbered one-hundred-eighty. This function was accompanied by a flood of
tears.
On the following Saturday, there was a general communion for the women who wore crowns
of thorns on their heads. Communion was distributed by the most reverend bishop assisted byfour of
the missionaries. In between verses of a hymn, the Servant of God delivered brief fervorinos. The
number present for this ceremony reached three thousand two-hundred.
On the Sunday that followed, communion was distributed in the same way as above to the
men, and here the number rose to three thousand seven-hundred.
After the noon meal, with no sermon to be given, the Servant of God had the men and women
gathered, but in separate churches. In processional form, he and the men went to bless the cross
which was to remain erected as a reminder of the Mission. The cross was implanted in the Borgo di
Salestano where he gave the crowd a moving discourse.
In the meantime, the women, also in processional form, went to the church of the San
Antonio, under the care of the Padri Riformati, while carrying along the standard of the Sorrowful
Mother. The Servant of God joined themthere and, after giving themalso a discourse, benediction of
the Blessed Sacrament was given. Then, processionally, they too were directed by him to visit the
cross that had been implanted, as the men returned to the city and the church of San Augustino. The
Servant of God returned there to give yet another sermon which concluded this "memorable
function" (as the author calls it).
When the final day of the Mission arrived, a multitude of outsiders, not to be seen again,
filled the church, the streets, the houses and doorways around the piazza. With this mass of people
present, the sky, which had been serene, all of a sudden changed and it began to rain. The Servant of
God mounted the platform where the images of the Crucifix, the Madonna and St. Francis Xavier
were placed and he was escorted by the Sacconi who were transporting playing cards, condemned
books, forbidden weapons as well as gifts which were to be offered to the Blessed Mother. The
books and playing cards were burned, the weapons smashed to pieces to the accompaniment of
devout hymns.
Since the final sermon giving the people "reminders" was to begin, he turned to Mary,
blessed the air with her image, and the listeners stood there imperturbably for more than a half-hour
in the rain, listening to his sermon. The rain, indeed, stopped and with the return of serenity to the
skies, the sermon came to a tranquil conclusion.
On that day, there were close to twelve thousand people in attendance. That night, in the
oratory, he preached again and, amidst tears of compunction, they all received his blessing. In the
morning, he departed for the Mission in Offida. Fr. Amici completes his report which, as I said
before, was printed in Ascoli, by saying:
"Prayers have been said and are being said to God for the long preservation in life of this
apostolic man, so that he, though weighed down with so much work, will not succumb, but continue
for many, many years in the salvation of souls, in bringing victory to religion, and greater glory to
God."
Next, I shall present a letter written by this Fr. Francesco Amici, author of the report of the
Mission in Ascoli, addressed from Ascoli to the Servant of God who was giving the Mission in
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Offida, June 7, 1821. This letter is preserved in our general archives under the title "ministero":
"Dear Father: the report of the holy Mission given in Ascoli, written hurriedly by me and put
into print, did not have nor does it have any other intent than simply to give glory to God and to
stimulate in other people the desire to share in such a bountiful good work. If I have intermingled in
it some very well deserved praise about your most illustrious person, as well as about your highly
talented companions in the apostolate, that too was done with the same intent and purpose: et cum
haec feceritis, dicite: Servi inutiles sumus. So, I have written now to ask for your forgiveness and
pardon. I hope that you will deign to accept ten copies which I hope to get to you through the kind
cooperation of Fr. Vincenzo Belenghi as a sign of my veneration and respect for you. I nowhave the
pleasure of adding here my signature, most illustrious lordship."
Even though all of this solemn adulation may strike a note of satisfaction, nevertheless, I
have also read a letter from a certain Palmucci in which he says that the Servant of God had to
endure much opposition which seemed to make less extensive the fruits of his apostolic labors. He
notes that it was something very difficult for him to bear, namely, that there were educated and
enlightened people who were critical of his method of conducting Missions, even though experience
showed them to be highly productive of good results.
Palmucci adds that the Servant of God assured himthat one must expect to feed on the bread
of sorrow because of some malcontents. From Father Biagio Valentini I learned that the bishop
himself was somewhat displeased with the Servant of God for not having informed him of the
ceremonies that he was going to conduct, even though the bishop would, in general, have given his
permission. If I did not misunderstand him, this same Fr. Biagio pointed out that it was because of
this that the rumor got started that the missionaries refused to be subject to the bishops. This frightful
rumor, I learned, even got back to Rome. I do not know how such a thing could be said since we
have never assumed the work of the ministry without first obtaining the permission of the respective
bishops.
It is true, however, that someone was abusing the reputation of the missionaryand I suspected
that it might be someone associated with us. But, NON ERAT EX NOBIS. This could only confirm
our reputation. I do know that a young priest presented himself to the vicariate of Rome while
wearing a crucifix on his chest, contrary to our practice, and pretended to have permission to
celebrate Mass. When he was asked to show a document proving that he had this permission, he
replied that he was not subject to the bishop but to Canon del Bufalo. But then, he could not produce
a line of proof to show that either.
This was related to me by his Eminence Falzacappa. I had to showhim that, in no way at all,
could such a priest belong to our group. No one was able to give me the young man's name or
surname, nor was I able ever to find it out.
Just what the Servant of God felt in his own heart can be seen from some letters written by
him to Fr. Giovannelli of the Oratorian Fathers in Ascoli. Those letters were donated to our general
archives. In one
7
of them, written from Frosinone on June 17, 1825, he says:
"If it pleases God that I should come to Ascoli to carry out your desires, how delighted I
would be to see you again. But, others will be able to do much more good for the glory of God than
I."
7
Lett. n. 1161.
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In another,
8
dated June 30, 1825, he says:
"If God is inspiring you in prayer that I should come to Ascoli, behold I am ready. You do
your utmost too. The pious associations could be revived and, with the giving of retreats to different
groups of people, just imagine how much good could be done, how content the bishop would be.
With regard to the method used in our Missions, it is not my own but that of the saints. When we
give retreats, there is nothing done in an external fashion, but, with the working of God's grace,
much, indeed, very, very much is accomplished. Then, too, in order to keep expenses down, I and
one other sturdy companion, or at most, two would be enough to carry out the work over two or three
months, or, as much time is needed. I repeat, with respect to my coming there, say a prayer, for it is
written: Bononun meorum non indiges: I am truly a vir videns paupertatem meam. You should not
fail to continue counselling the bishop in whatever you consider useful, for God will bless your
words."
In still another letter
9
of September 26, 1828, among other things, he asks himto extend best
wishes to the most reverend bishop. In the letter
10
from Rimini, dated April 25, 1829, he remarks:
"With pleasure do I hear of the good work that is being done in that city, so very dear to me. I
thank the Lord for all the zeal that he pours into your soul to work for his glory.
He continues by urging him to take care of the pious associations of the people, and
especially, the association of the apostles for the clergy.
Venerable Merlini's comments on the use of external ceremonies
Since I have said all of this with regard to the usual ceremonies used in giving Missions, I
permit myself now to add that no one is in a better position to speak of them than one who has been
engaged in the ministry.
8
Lett. n. 1182.
9
Lett. n. 1814.
10
Lett. n. 1925.
I will say, in all truth, that I myself, before getting involved in the Missions, was of the
opinion that those ceremonies were mere externals that could verywell omitted. It seemed to me that
to exert every effort to appeal to the intellect of people would be the better approach and therefore
not to use, for example, the discipline. I expressed this idea to Monsignor Spalletti, new bishop of
Nepi, and also to Fr. Antonio Lipparelli, since I had been engaged in Missions with them before I
joined up with the Servant of God. The fact is that I have seen firsthand how, in our times, these
ceremonies and the use of the discipline are not only just useful, but very effective means in giving
Missions, thus producing the results that I have seen flowing fromthem, not only in one or the other
place here and there, but wherever I shared the mission work with or without the Servant of God.
Despite the fact that I was, at first, prejudiced at the time of those earlier Missions, I have
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become more and more convinced that those ceremonies are the very soul of the Mission. In dealing
with those people who say that past ages were times when people were simpler and hence functions
of this type were called for in the practice of noteworthy missionaries, I have discovered and
experienced firsthand that these present times are just the same as those of the past, so that what was
applicable then is just as applicable now.
Monsignor Marchetti, former administrator of the Church in Rimini, said one day to
archpriest Fr. Francesco Galli of Savignano, an opponent of those ceremonies as something to be
used everywhere and by everyone, not even for those who were evil-minded (as I read in one of his
letters), that he was very well-acquainted with Canon del Bufalo, his penitent in Rome, and that to
his gifts of kindness, zeal and learning he blended the simplicity of a child. He had based his method
of giving Missions on solid examples from the past and they were approved by the Congregation in
Rome. With soundness of judgment, he believed that theywould be greatlyadvantageous, regardless
of time or place.
Furthermore, Monsignor Mattei, Archbishop of Camerino, in writing to me about this matter,
said that Monsignor Strambi, bishop of Macerata and Tolentino, had no difficulty at all in
recognizing in the Servant of God and extraordinary person chosen by the Lord. For that reason, too,
he respected the practices that were employed in his ministry. Indeed, in a letter written by Bishop
Strambi to our Servant of God, dated April 20, 1821, sent fromMaeerata, preserved along with other
letters of his, he says:
"For the love of God, help me with your many and fervent prayers, remembering me
especially in your Missions which God accompanies with such great blessings and joy."
At this point I would like to add something with respect to the use of these fruitful
ceremonies, objected to in some places, which the Servant of God himself wrote and eventually had
printed concerning his method of giving a Mission. On page 42, we read the following:
"I have been advising Fr. Baldinucci that, on the occasion of giving a local Mission, it would
be a good thing to vary the ceremonies somewhat and substitute others that have been used byformer
noteworthy missionaries. Thus, for example, the use of the discipline: do it when giving the sermon
on sin as well as the sermon on hell. This, for two reasons: first, because people are moved, in the
order of providence, by an action that occurs unexpectedly; second, because in using sacred
ceremonies, variety produces greater results in souls. For people who are spiritually mature, the
practice of religion is for thema source of animation and a way of life; but, with the ordinarypeople,
one must, so to speak, take themby the hand and lead themon toward the good. You must followthe
teachings that have been left to us by those previous outstanding missionaries.
The director of a Mission is the one who is to take charge of these practices and see that the
ceremonies are carried out only at the proper time and only for those for whomthey are judged to be
necessary. I refer nowto some ceremonies that could be used by way of substitution. Fr. Segneri, Jr.,
for example (his life has been written by Fr. Galluzzi who describes his method) would displayto the
people a picture of a person who had been damned. Liguori, also, used this when he preached on hell
and he says (Selva, p. 389) that during one of his Missions, it happened that one or the other who had
remained obdurate throughout all the other sermons, upon seeing this picture, was moved to
conversion.
Human beings are not pure spirits, and what strikes the senses has an effect on the soul.
Another thing is to have them think, verbi gracia, about death, or to meditate on it while viewing a
cadaver. Howmany conversions do we not read about that have followed fromthese methods. Jesus
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Christ himself, says the Angelic Doctor, wished to institute the sacraments as tangible signs for, in
that way, the human being could more easily come to a knowledge of invisible things.
We see that on such reasoning the Church strips the altars during the last days of Holy Week
and so many other rituals and ceremonies used at different times of the year as an aid to her children
to come to the perception of the more important realities to which they refer. Likewise we are
responsible for both the learned and the ignorant; the time of a Mission is a time for fishing for souls.
Some are converted by the sermons, others by looking at the image of most holyMary, and so on and
on. Let everyone take to heart the statement enunciated by the celebrated Fr. Pinamonti, who when
he was dying (his life has been written by Fr. Gian Francesco Durazzo, cf. p. 201) said to his
companions with the greatest expression of affection, that they should continue the holy missions in
the form practiced by Fr. Segneri, whose amicable companion he had been, knowing from the
experience of thirty-eight years, the great good that it produced in souls. At times, Fr. Segneri, Jr.
would showan image of the holy face of the Redeemer so as to arouse compassion upon seeing that,
out of love for all people, that face in quem desiderant angeli conspicere, had been reduced to such
suffering. In those places where there is some object of special veneration, such as the sacred thorns,
the wood of the Cross, one could, at the conclusion of one of the sermons, have it brought forth.
Finally, prudence and assiduous experience in, the life of missionaries will help the director
to become wiser in the handling of these things so as to establish a good system, carried out with
care. Thus, often the missionary on the platform will be joined in the use of the discipline, cowl
drawn down, as they strike themselves with the ropes. To stimulate compunction it is helpful, at
times, to hold up a skull during the sermon on impurity; or, at its conclusion, to bring forth the statue
of the Sorrowful Mother, Mother, indicating to the people that the sword that pierces the purest heart
of Mary is in a particular way the horrible vice of incontinence. In some Missions, at the end of the
sermon on hell or on the final judgment, the image of the most holy Mary of the Missions is
solemnly presented. On another day, when the sermon is about the Blessed Mother, the people can be
asked to make peace with each other for the love of the Virgin. Prayer, of course, must be used by
the one who is in charge of that ministry and he will see how God accompanies his work with an
abundance of his mercies."
In the revision of this composition, made by the Servant of God in 1835, he added the
following:
"Ultimately, everything should be adapted to the time, the place and the circumstances, and
prudence must be the governing power determining what manner of presentation is most fruitful in
producing good results."
Venerable Merlini recounts noteworthy events during the Mission and Retreats
We turn nowto the retreats given by the Servant of God in Velletri at the end of 1816 and the
beginning of 1817. Canon Michele Cella writes that, after the sermon on the Blessed Mother, those
exercises resulted in a most beneficial Mission directed by the Servant of God without the help of
anyone else, for the assistance given to him by Canon Muccioli, his companion there, was rather
minimal. Also, that in a penitential procession held at night, the city became a veritable converted
Nineveh.
Acertain fellow, by the name of Mirimich, a tailor by trade in Velletri, told me that the fervor
was so high-pitched that after the Servant of God had left to give the Mission in Cisterna, many of
the people of Velletri went to Cisterna, despite very bad weather, on the day that he was to give the
66
final blessing.
The people of Velletri, with lighted torches at night, then led him back to Velletri where he
was to preach again. This was not all that happened there.
When he was scheduled to go back there again for a Mission in 1820, the people went more
than three miles out of town to meet him. Then, when they were close to a mile fromthe gates of the
city, they were seized with an overwhelming fervor. They climbed up on top of the carriage in order
to unhitch the horses and then pull the coach by hand.
Realizing that his words were not going to stop those enthusiastic citizens of Velletri, the
Servant of God quickly got out of the coach with his companions. Surprised by this, the people
nevertheless hitched themselves to the carriage and with a sort of furious joy began to pull it along
with its baggage and the Brother-helper still aboard, all the way to the place where they were to be
lodged.
In the meanwhile, the Servant of God and his companions made their way on foot, saying
prayers as they went on. They were met by the clergy and the confraternities at the gates of the city.
There, the usual ceremony took place, namely, the consignment of the souls in that area to them,
symbolized in the handing over of the Crucifix. He then proceeded to give the introductory sermon.
I learned all of this from Frs. Francesco Pierantoni and Biagio Valentini. The Mission was
very successful, but the devil also got his tail involved. Since the members of the association of St.
Francis Xavier wanted to be the helpers during the Mission, but this was something that belonged by
custom to the Sacconi group, there was some friction evident. The dispute, however, was settled by
the Servant of God the best he could, contenting one group without alienating the other. I found this
out from a Mr. Lesinelli.
A similar incident as this one that occurred in Velletri happened also in Albano. When the
Servant of God was expected to be there for a Mission, some members of the St. Francis Xavier
association approached me and begged me to mediate for themto give assistance during the Mission.
In order not to disappoint them and discourage them in the performance of the good works which
they had begun doing only a short time before, I told them I would do my best.
When we were actually into the Mission, the members of the association of the most Blessed
Sacrament were upset because it was their prerogative to render assistance. So, the Servant of God
realized that he had to distribute the various tasks, which he did quietly and tranquilly. He satisfied
both groups.
As is well known, this Mission likewise turned out to be greatlysuccessful. Among the many
benefits achieved, the Servant of God had restored a peace which had long been sought, and it
proved to be long-lasting, as is well known. I recall that all of us, as a family in San Paolo, were
besieged by the people, night and day, as they would leave their work in the fields to come to hear
the preaching. I remember, too, that in hearing the confessions of the men, we scarcely had time to
hear the usual confessions of the women. Each one of us recalls how, in those circumstances, the
enthusiasm of the various groups, recently established, was increased.
Unforgettable was the saintly death of a certain young fellow, Antonio Moriggi, a member of
the St. Aloysius Gonzaga group. His body was accompanied to the church by all the other young
boys. From among this group of young men, some have become priests, some consecrated
themselves to God in religious life, and, in all, there were twelve.
From among the children of Mary group, around sixteen became nuns in one or the other
monastery. We noticed also how the spirit of the group of the daughters of charity was enkindled,
67
especially in Giacinta Leuci and Anna Sessi who unselfishly, night and day, gave their help to the
sick up until the end of their lives.
Everyone remembers how frequently the members of the St. Francis Xavier group took part
in carrying the Crucifix through the city before ending up at the Oratoryand howtheyalways partici-
pated in the solemnities. Furthermore, everyone recalls how, on the occasion of the Mission that the
Servant of God gave in Genzano, the neworganizationformed by the leading citizens also moved in
the procession and howthey have diligentlypromoted devotion to the most Blessed Sacrament in our
church of San Paolo.
I must point out also, for I still remember this, that in that area whenever there was a festive
celebration in the past, there always seemed to be an occurrence of a homicide or a death. After the
Mission, this was a very rare occurrence and it seems to me that it has been some eight years or so
since anything of the sort happened again. All of these things are evident to everyone and the people
of Rome, who come here for their vacations, are very happy to know this.
Next we take up the Mission given by the Servant of God in Cori. Canon Pietro Petricola
wrote that this Mission turned out to be most fruitful. On the day of the blessing, among the evil
books that were brought to be burned, there was also a handbag thought to contain evil-bearing
spirits. During the discourse which the Servant of God was delivering, he fell and hit his mouth
causing the loss of a tooth. But, he simply got up and continued to preach.
In a letter from Canon Taddei of Sermoneta, I read that, while the Servant of God was
conducting a Mission there, several confraternities fromother towns were in attendance. I knowfor a
fact, which I myself witnessed, that in the Mission of Ariccia in 1821, the members of the association
of St. Francis Xavier of Velletri were present even though it was a very rainy day. This was a source
of amazement for the citizens of Ariccia and the Servant of God had the consolation of seeing them
go in processional form, while wearing their uniforms, fromAriccia to Marino, and this they did, so
to speak, in the twinkling of an eye.
Also, the ladies of the daughters of charity came processionally from Ariccia to Marino,
accompanied by a Canon. On one day, both the men and the women arrived, bearing with them, as a
gift to the Madonna of the Missions, a supply of wax. They all received communion.
During this Mission in Marino, it happened that after the procession fromAriccia got there, it
was impossible for them to return home since it had gotten too late. The people of Marino worked it
out that by distributing them throughout the city, lodging could be provided for all. The enthusiasm
that had been aroused in Ariccia was communicated by the Servant of God to the people in Marino
who came in large numbers to the Mission.
I recall that on the very night of the introductory sermon, we began hearing confessions and
into my hands came a sizeable fish in the form of a distraught sinner.
One of the most beautiful ceremonies that was held there was that of the dead Christ. It
turned out to be very impressively and devoutly done because of the large number of men in
attendance as well as for the silence and recollection. The windows of the homes were all illuminated
with burning candles, the confraternities were present along with the clergy and others dressed in
black, carrying burning torches. Contributing to the whole scene was the very blackness of that
placid and tranquil night. The decorations and the huge number of candles placed before the
Madonna of the Missions was truly exceptional.
The processions were repeated with edification and devotion in the other Missions that
followed, that is, in Castel Gandolfo, Civita Lavinia and Porto d'Anzio. To the latter, people came in
68
processions from Civita Lavinia and, I feel certain, also from Ariccia.
These sacred wanderings, meant to keep people of neighboring towns united in the bond of
religion, also served to demonstrate the fervor that had grown in their hearts as well as to stimulate
others to lead a good, Christian life.
It was 1817 when Monsignor Bellini, bishop of Loreto and Recanati, who had been
impressed by the reputation for achieving great results in the work done by the Servant of God,
especially in Ancona, invited him to give a Mission in the two cities. I learned this from a letter
11
written by the Servant of God to Monsignor Cristaldi on July 27, 1817. He says:
"I have received a letter fromthe most reverend bishop of Loreto and Recanati inviting me to
conduct a holy Mission in the two aforementioned cities. Since he is concerned about the time of
arrival in his diocese, so as not to clash with vacation time or the time for the harvest, he writes: `I
recommend that the Mission be held at the beginning of the upcoming month so that, after a brief
rest, you can go from the Mission in Loreto to the one in Recanati. This arrangement will prevent a
great variety of suggestions that might be offered as to the best time for it. I have come to this
decision for the benefit of my flock as well as for offering atonement to the Lord to free us from the
present chastisement. I shall take care of the expenses that are incurred'. So, as director of the work
of giving Missions, I feel that I must go along with him, especially since I have the good fortune of
having as my companion your very dear nephew. Keep me in your prayers, and, with the fullest
esteem, respect and gratitude, I always have you in mind. Yours ..."
In a postscript, he adds:
"The most reverend bishop will cover the travel expenses for anyone who shows him my
letter."
Just what results were attained in the two Missions can be learned from two letters that
Bishop Bellini wrote to the Servant of God, letters that are still preserved in our general archives.
The first, undated, seems to have been written around carnival time in 1819, since it refers to this
event as well as to the Mission given in the diocese in 1818. Likewise, it mentions Cristaldi with the
title of Monsignor Uditore Santissimo, a title that the Pope gave him in the summer of 1818. That
letter says:
11
Lett. n. 148.
"Every time that I see your handwriting, I amreminded of howobliged I amto you for all the
difficult but most useful work that you effected in these two cities and in the diocese to their spiritual
advancement. Canon Cristianopoli, who sends you his best regards, conducted a retreat for Christmas
time in the Oratory and has helped a great deal in reviving the fervor and the piety of all. Every night
the place was filled and I have been happy to participate. They also continue the Oratory in Recanati
and, I might say, that it is flourishing robustly. Fr. Galli, joined with others, does all he can to keep
the members in shape, and, presently has even attracted the young people to a bit of recreation so that
they do not submit to the lures of carnival time. Throughout the diocese, the fervor, a result of your
labors, continues to thrive, which only leads me to express again my indelible obligation to you.
Everywhere, the devotion to the most Precious Blood is practiced. I take part too.
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If you wish to add me to your list, you will be doing me an honor which I do not deserve.
This morning, in obeisance to you, I went to celebrate Mass in the Santa Casa. It is a bit unsteady.
Please do as much for me by keeping me in your prayers to God and most holy Mary. Monsignor
Uditore Santissimo has probably recovered. Thanks be to the Lord. I send himregards fromall, from
all of us. I am and will always be filled with esteem and respect for you, as well as unalterably
obliged."
In the second letter, also undated but apparentlywritten in December of 1819, since he speaks
about the death of the bishop of Terracina whom I knew to be Monsignor Albertini, the Servant of
God's spiritual director, who died in November of 1819, amongst other things, he says: "One is
reminded that whoever wants to really work hard has to be fit for it. I aman old man and I have seen
several who have tried to bite off more than they could chew and had to gently yield. Excuse me for
saying all this, but you can attribute it to my yearning that you continue doing your great work. I send
you my very best wishes for this feast of Christmas. Pray for me to the Lord. I have already offered
suffrages for the outstanding bishop of Terracina and I amcontinuing to do so. When you hear of my
death, which will be soon since I am well into my eightieth year ... please be mindful of this poor
soul. I have for you only the greatest respect."
I learned from one of the letters of the archpriest Fr. Luigi Pantanetti that the Servant of God
gave a Mission in Civitanova that was so well received that when he went back the following year to
give a Mission in Sant'Elpidio, word got around that he was going to be in that town and all of the
inhabitants of Civitanova, as well as people fromthe outlying countryside, left their homes to go and
see him.
He adds, further, that the compunction was so great that it drew tears from the hardest of
heart, and that this was more a particular rather than a general reform.
He continues by saying that one night, while the Servant of God and his companions were
using the discipline, including the most reverend bishop of Nocera, he was so moved that he climbed
up on the platform to take the discipline away from the bishop. The bishop would not allow him to
do this. Father Biagio Valentini told me that at this ceremony with the discipline, the entire audience
broke out into uncontrollable tears and that certain unbelievers were converted as they came to the
realization that some supreme intervention must have been present and that the bishop must have had
an unshakable inner principle of life which caused him to discount and humble himself to such a
degree.
One woman, however, ignored the Mission and God struck her dead, suddenly. She was
found lying in the middle of her room. The news and the horrible appearance of this poor woman
brought about the conversion of another young lady who, when the Mission was completed, became
seriously ill, very near death. She asked them to take her to the church just as she had gone there for
the general communion, that is to say, wearing a crown of thorns on her head. She died in such a
manner as to edify all the people of the city. Fr. Biagio Valentini gave me this information.
In 1818, while the Servant of God was busily occupied with his pious works in Rome, as can
be seen fromhis letters to Monsignor Cristaldi, he received word to go immediately to the Missions
in the Marche. Canon Muccioli told me that Pius VII felt that he had to send either Missionaries or
troops there to restore public tranquility and that he had spoken to Monsignor Cristaldi about this.
The latter, knowing the mind of His Holiness, called to his nephew, urged himto speak immediately
to the Servant of God and to make arrangements for Missions. That was done that very night.
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Here, I must give you just a short selection from a letter
12
written by the Servant of God to
Monsignor Cristaldi. As I indicated elsewhere, it must be assigned to this particular period, even
though the year is not mentioned but the date of March 31st is. In it, he says:
"Remind the aforementioned Canon about the safe-conduct pass for Seni. The other things
have already been taken care of by me and all has been done with full regularity. Also, on your own,
recommend to your nephew that the greatest exactitude in the daily schedule of the Missionaries
should be observed along with everything else. The Mission is just like a piece of holy machinery,
something like a clock, which requires that everything run smoothly to attain the final outcome,
many tears being shed and prayers to be said. ... We shall meet again via the mails."
Mr. Vincenzo Severini, who went with the Servant of God as a helper, told me that theywent
first to Nocera, that is, at the beginning of April, and that the Mission turned out successfully. One
morning, when a corpse was brought to the church, the Servant of God took the opportunityto speak
about death.
What occurs to me now in a particular way is that the Servant of God had Monsignor
Cristaldi remind his nephew about adhering closely to the daily schedule because that young man,
endowed with a very generous heart, could not turn away those people who importuned him for
confession even when it was the period for taking a siesta.
The Servant of God was fully aware that, to be able to withstand the labor involved in the
ministry, one had to approach it methodically. In a very practical way, I saw how concerned he was
about this matter, and he always showed this same concern towards all, whoever it mayhave been in
the group of his companions.
At times, however, it may have seemed to one or the other as a bit harsh. I recall that I too
was given a warning, when I was not ready on time, and he then cited an example from the life of
Blessed Leonard of Port Maurice. For him, it was something exceedingly displeasing to see his
companions disregard the schedule, and very quickly he would see that order was restored.
In our general archives, under the heading "Ministero", there is a letter fromCanon Muccioli,
written from Fabriano and dated May 4, 1818, in which he says to Monsignor Cristaldi:
"The Mission ended with great glory to God and, on Wednesday we shall begin the one in
Matelica."
Canon Bracci, pro-vicar general, says in one of his letters that the Mission began on April
20th and adds that the change in their way of life was significant. I read, also, in a letter from Fr.
Francesco Saverio Mattioli, pastor of Cerreto, that while the Servant of God was going with his
companions from Fabriano to Matelica, he stopped off in Cerreto. After having been escorted there
by mounted military perconnel and a cluster of young people who sang hymns as they marched in
front of his carriage, he proceeded to give a sermon. The Servant of God, in that sermon, thanked all
of them and, after dismissing them, continued on his way to Matelica. This was an example of the
fervor he had aroused in the people of Fabriano where he had just completed a Mission.
12
Lett. n. 160.
In speaking to Fr. Valentini about the Mission in Matelica, he told me that it was truly very
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fruitful and that Canon Piersanti said that in the Servant of God one could see a person who was
indescribably extraordinary. Fr. Valentini also remarked to me that some soldiers and leading
gentlemen of that city, on seeing him direct so well the functions of the Mission merely by a gesture
of his staff, said that he could have been a general in the armed forces.
He added, further, that since the use of the discipline had been opposed, some people spread
the false rumor that it was omitted because of the bad effects that it had on pregnant women. This
was summarily disproved by the Servant of God by having the doctors examine the situation, for he
did not want any detriment to the glory of God.
Finally, he aroused the fervor and enthusiasm of the clergy to take care of the various
associations, especially to look after the Oratory which they had initiated and continued to manage,
even by preaching in the streets and inviting the men to the Oratory.
It happened, too, that a woman was converted, one who had asserted that she could no longer
oppose the infallibility of the Catholic Religion without deserving a thousand hells. She surrendered
to God and, by her example and words, led others of her kind along with her.
In the Mission of San Severino, the number of candles that were offered to Mary most holy
was so great, as Vincenzo Severini reported to me, that the image of the Madonna seemed to be
placed in the midst of a huge fire. The same observations concerning this Mission were made by
Bishop Ranghiasci in a letter written to a nun, Mariangela dell'Assunta, dated June 4, 1818, and
preserved in our general archives. In it we read:
"We have completed the holy Mission and a fruit of it, one might say, is the opportunity of
sending you this spiritual letter. The Mission, conducted by Canons del Bufalo and Muccioli, began
with a grand entrances. They came from Matelica accompanied by many of the people of Matelica,
escorted by foot-soldiers and mounted cavalry and a number of carriages. At the entrance of the city,
they were met by a procession of the confraternity assigned to be their assistants, along with all the
clergy. I handed to them the Crucifix, while presenting a short address.
There was a huge number of people present and a beautiful ceremony of introduction was
held in the piazza, including the use of the discipline by the Missionary Fathers who were four in
number. Later, they gave sermons, catechetical lessons and conducted ceremonies over the next ten
days. They must have given as many as twelve to fifteen talks per day, while at the same time
directing Retreats for the priests, nuns, the women, as well as instructions to the nobility, artists, men
and women separately, in addition to the regular sermons.
The attendance of the people was most numerous, so that no one could recall ever having
seen such a gathering of people in San Severino, for they had come from all the neighboring towns
and cities. There were three beautiful processions with a magnificent display of candles: one, held at
night, was a penitential procession with a fervorino delivered every so often. It was handled so
quietly and so orderly. But, the thing I liked best was to see the sincere general compunction of the
people. On hand for confessions, morning, noon and night, were some fifty confessors, and that did
not seem to be sufficient to handle the situation because of the innumerable general confessions.
There were four general communion ceremonies: one for young girls, one for married
women, another for the men and finally one for the boys and girls who were to make their first
communion. Among this last group, there was one individual who was twenty-six years old. He had
never received communion. In short, the communions each morning numbered in the thousands,
since (as I have said) they came in from countryside and neighboring towns. It is quite evident that
the people were thirsting for the divine word, after so many upheavals, and this same thing has been
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experienced in all the cities where these Missionaries have gone up to now.
The devotion of the people has led them to give generous amounts of wax to the Missiona-
ries' Madonna; they have offered nearly one thousand pounds of wax, almost all of it burned before
her image. You can imagine the magnificence of candles and lamps that are placed on her altar.
Votive gifts of silver, rings and necklaces and other valuables are placed and left here by the visiting
Missionaries at the altar of the miraculous Madonna who is venerated in this city. In the public
square, they burned a huge quantity of forbidden, evil books that had been brought in by the
penitents. Weapons, turned over to the Missionaries, were smashed into bits. This is myreport of the
Mission.
"I cannot give you a full report of the sermons, but they dealt with man's goal in life, death,
judgment, hell, the mercy of God, the triumph of religion, indecency, praise of the Madonna, mortal
sin and the principles for good living. Those were the ten principal sermons given during the days of
the Mission. In short, they did an infinite amount of good. The entire city has demonstrated its
contentment and the Missionaries were well received and treated. So, I give thanks to the Lord for
having provided us with such a beneficial good."
In the Mission of Sant'Elpidio, which followed the one given in San Severino, was the
conversion of a leader of one of the sectarian groups. After an apologetical sermon on religion, as Fr.
Biagio Valentini informed me, the man still entertained one or the other doubts. He then had a
conversation with the Servant of God, after which he was fully convinced. Then, he made his
confession. No other remark was heard than this: "You know what you have to do." The man,
mounted on horseback, set out to contact those whom he had lured away. After returning, he joined
in the general communion ceremony to the edification of all.
The now-deceased Fr. Raffaele Brandimarte has left us his report of the Mission given in
Sant'Elpidio, his home town. I shall present here a brief recap of what he wrote.
The plans for the Mission were made and donations were collected to cover expenses. The
devil, the enemy of good, put into the minds of the less devout the idea that the Missionaries would
engage in clamorous ceremonies that would disturb people; also, that they would take it out on
people of rank; that they would look with discredit on working people; that they went to preach in
suspicious houses; and other similar unsubstantiated rumors. As a result, letters were written by
certain superiors which called for the prohibition of some of the ceremonies.
As the Servant of God was enroute, he got word of all this. Since he was always one to
observe good order and to avoid causing any trouble or scandal, he went forward, protesting that he
had never given any Mission where they impeded the ministry.
The entrance for that Mission was magnificent. There were triumphal arches erected, painted
and ornamented with greenery, all along the way to the church. The windows were adorned with
coverings and tapestries. Many people joined in the procession along with the secular and regular
clergy and the various confraternities. The Servant of God gave the introductory sermon to the
satisfaction and compunction of all. In speaking of his preaching, it was said:
"His reasoning strikes one vividly, his arguments fully convincing and overwhelming. No
need is there for more words or repetition, for one cannot help but be fully persuaded and satisfied.
"Never has one heard or will one hear another like him; he has all the gifts of nature and
grace. He far surpasses all those that we have listened to in the past, even the most learned and
cultured."
Very effectively fruitful was the ceremony for making peace. They said that Jesus and Mary
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had sent them a saint. Exceedingly numerous were the general communions and on the last day, to
the accompaniment of musical instruments, weapons were destroyed and books were burned. A
crowd of people were present on that day: the piazza and streets leading into it were teeming; people
hung out of windows and dotted the roof tops, and the church was jammed with listeners.
Brandimarte adds that he was inspired to join up with the Servant of God, so he went to see
him. The Servant of God asked him first to make known his intentions: "Are you willing to go to
Giano, to practice giving sermons and then go out on Missions?" After obtaining the approval of the
vicar forane, he accepted him and directed him to go to Giano. However, since Brandimarte could
not leave immediately, he remained there in his home town, but went to help with the Mission in
Castelfidardo where he was confirmed in his vocation by the Servant of God.
When he had to go to the Mission in Forlimpopoli, as I learned fromFr. Biagio Valentini and
others, the Servant of God was advised not to go there, for his life had been threatened. However,
seeing that it was a properly set-up Mission, he, without showing the least bit of fright and even
ready for death, went there with his companions.
His introductory sermon was based on the text of St. Paul: Mihi vivere Christus est, et mori
lucrum. Fr. Biagio Valentini told me that it would be impossible to compose another like it. Some
time ago, while discussing once again that introductory sermon, he told me that he was so
magnetized and forcefully held by the words, that even in the opinion of experts, it could not have
been improved. He added that in that situation he proved to be a man even beyond his own
capacities. Mr. Severini told me that he heard that they threwstones at himas he was returning from
giving the sermon.
Also, but I do not remember who told me, in the morning they discovered that someone had
posted insolent and humiliating signs on the public streets. Canon Salvatore Cortesi wrote that a
strange, ugly-faced man turned up and asked to speak with the Servant of God. Since he had given
indications of sinister intentions against the Servant of God, the latter was warned to be on guard.
He answered: "We are not afraid; I will go out nowand meet him." After he was introduced,
he spoke to the man and shortly after, he led him outside, holding him by the hand as he had done
before, and nothing more was heard about him.
Likewise, I was told that he had been given something to drink which they feared had been
poisoned. Nevertheless, the Servant of God took it, made a sign of the cross over it, saying: "Si
mortiferum quid biberit, non eis nocebit," and he drank it all.
With respect to the Mission in Forlimpopoli, I shall say also that I heard from Fr. Biagio
Valentini that even though the most needful were astounded by the apologetical sermons that he
preached, they still did not convert. On the other hand, when the Servant of God spoke on the topic
of hell and concluded it with the use of the discipline, general compunction was evident in all the
listeners. A few approached the platform and with warm tears flowing they embraced the crucifix.
One of them was a sectarian leader who was converted and, dressed in sackcloth, wanted to be the
bearer of the crucifix to the platform for the remainder of the Mission.
Ludovico Camporesi wrote that there were around forty people who publicly made peace
during the ceremony for peace conducted by the Servant of God. Fr. Cristofaro Rufilli also referred
to this and added that the evil sect shook with rage against him because he was taking away
adherents.
I shall relate here what Fr. Michelangelo of Forlimpopoli wrote, speaking of the Servant of
God:
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"A most fortunate blessing is that of having met himin Forlimpopoli when he was here with
three of his companions to announce the divine word to a very needy people. A clearer or a more
distinct description I cannot give of him other than that of saying that at every turn he displayed an
extraordinary zeal in preaching, in instructing, in hearing confessions and, if it were possible for such
a grand soul to have succeededin converting all of the people and leading themto the observance of
the commandments, I am convinced that he would have made himself a victim at every possible
opportunity during his indefatigable labors. Equipped with sublime knowledge, as became evident,
highly versed in the Sacred Scriptures and the traditions of the Fathers of the Church, he joined to all
of this, the force of his own talent for reasoning, the efficacy of his own Christian piety, the
attractiveness of his own exemplary life as a religious, based on the example of so many past, great
religious heroes.
It was at this first Mission he gave in Forlimpopoli that I came in contact with this man, so
massively endowed. It was clear, in the eyes of all, that here was the recipient of many divine
blessings. The immensely beneficial results that this apostolic man effected are a brilliant proof of
his being pleasing to God. I am not referring to the tears, the weeping or pitiful sighing and other
sorts of laments that were uttered in the church or out in the piazza whenever he preached; nor do I
intend to mention those fewpeople who fainted or fell to the ground shouting out: "Mercy, I want to
convert now, I want to convert now, mercy!" and then lie there mute and deprived of strength. I do
want to speak of so many, deep rooted hatreds which, at a certain point and at the word of the
crucified Lord, people were once again reconciled and brought together in peace. I want to speak of
the many souls who, perhaps seduced by bad example, were seen dragged along the current of the
times and then, at the first moment of lights issuing fromthat divine voice, leave behind their vanity,
say farewell to all the allurements of the world and with constancy follow Jesus Christ either in the
quiet of their families or in the solitude of a monastery, desirous only for the performance of good
Christian works in order to gain eternal life.
The present abbess of the Capuchin nuns of Cesena, formerly her name was Teresa Bazoli,
entered that very strict monasteryafter having tasted the sweetness of divine grace at the time of that
Mission. Her cousin, Teresa Vittoria Bazoli, entered the monastery of the Augustinians in Urbino,
having the title of Santa Caterina. Michele Ariusi took refuge with the Friars Minor. And, in order to
give glory to God who directs and sustains me, I, too, was caught up with that Mission.
It is now some twenty or so years that I have been wearing, perhaps unworthily, the sacred
habit of our Patriarch of Assisi. If it had been possible, while wearing my habit, to go along with the
above-described Canon del Bufalo or the very praiseworthy Canon Muccioli, my guide and
considerate spiritual father, I would certainlyhave experienced the peak of contentment. I would give
my thanks now also to the latter, if he were still among the living. I do give my thanks to both of
them and I hope that this miserable sinner will be propitiously remembered by them at the throne of
divine mercy, just as he has been in the past."
Sister Teresa Maria Vittoria Bazoli wrote:
"I still remember that happy moment, during the holy Mission preached by the Servant of
God, when I determined to abandon the world and devote myself solely to God. That was a most
fortunate occurrence for me; even now, it stands out, as it were, like an inscription of victorywhich I
can enjoy as long as I live and will be, I hope, a trophy of eternal happiness before the throne of the
supreme Lord. No, I shall never fail to thank divine goodness which, through Canon del Bufalo, was
shown to me and which, through the mercy of God, led me to dwell in the sanctuary of religious life.
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During that Mission, also, the conversion of a certain Count Mazzolini took place. He was
seen later at the Mission in Meldola, the one that followed immediately after Forlimpopoli, carrying
in his hands a large, heavy crucifix; dressed in a cloak, he went about in tears and kept calling out.
Luigi Baldi of Meldola, the Canon of Bertinoro, wrote about the same individual. Fr. Cristofaro
Rufilli asserts that the Missions given by the Servant of God in Forlimpopoli were always the source
of various conversions, but the one in 1818 was especially so. During that Mission, there were those
who, on hearing the word, gave up a life of vice, left the world and everything to devote themselves
to the Lord and to the salvation of their neighbors. To this he adds:
"We glorify God that through the efforts of Canon del Bufalo the nocturnal Oratory was
erected, along with the association of St. Frances Xavier, dating from 1818, in the church of the
Carmine. Through his work, too, the Confraternity of the most Precious Blood was canonically
erected in the abbatial church of San Rufillo. He also established daughters of charity and the
children of Mary. We owe to him the great advantage of a Mission every six years. For these things
and everything else, all of Forlimpopoli will always be grateful to him."
After the Mission in Forlimpopoli, the Servant of God moved immediately to the one in
Meldola. There, as I have been informed by Vincenzo Severini, the Mission again resulted in a huge
success. He added that the love and veneration for the Servant of God was so great that, in order to
avoid any tumultuous demonstration and showof honor, when the time came for himto leave at the
end of the Mission, he decided to depart during the night, which is what, in fact, he actuallydid. But,
in passing back through Forlimpopoli around midnight, he discovered that the citizens there had been
alerted and had prepared a platform in the piazza, while torches burned in all the windows. So, he
had to step out of the carriage to satisfy the desires of the people who had gathered to hear his voice
once again. There were a few among them who wanted to accompany him as far as Cesena, despite
the insistence of the Servant of God that they all return to their homes.
Severini also mentioned that when the Servant of God had gone to Castelfidardo to conduct a
Mission there, two young men from Forlimpopoli arrived. They had been converted during the
Forlimpopoli Mission at the ceremony when the discipline was used. Now, theythrewthemselves at
the feet of the Servant of God, wept copiously and thanked their loving Father. They refused to rise
until he had given them his blessing. It looked like they would never leave him to go back to their
home town. Both of themwere dressed in the habit of the association of St. Francis Xavier and were
making their way to the Santa Casa.
Fr. Biagio Valentini told me that the Servant of God, during his Mission in Meldola, would
go out into the countryside, now here nowthere, to preach to those who were occupied in the fields,
making use of the workers' period of rest. Thinking over what I said before concerning the drinking
of that poisoned beverage, I believe that it happened during the Mission in Meldola.
Fr. Francesco Saverio Mattioli, a pastor in Cerreto, writes the following report of the Mission
given there by the Servant of God:
"They made their public entry into Cerreto on September 1, 1818, being met by the
confraternities, the clergy together with Monsignor Buttaoni, bishop of Fabriano, who performed the
formal ceremony of handing over the crucifix to the Missionary director, del Bufalo. Cerreto was the
central location for the Mission and the towns that joined in were Collamato, Albagina, Porcarella,
Domo, Precicchia, Castelletta, Rocchetta, Argignano and San Michele. In some of these towns,
invitational sermons had been delivered and later the people, with great piety, devotion and benefit,
took part in the Mission in Cerreto. They would frequently arrive with their confraternities. As a
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result, the extent of success reached beyond just the people of Cerreto, indeed, even beyond any
previous or subsequent Mission.
For the entire periodof time that he stayed there, in all of the services that he directed, in all
the situations that he faced, the Servant of God always maintained the same steadyspirit. He revived
old organizations and established new ones, such as: the nocturnal oratory, the pious union of the
most Precious Blood, the association of St. Francis Xavier, the Association of the Apostles, that of
St. Aloysius, the observance of a general communion on the fourth Sunday of the month, the
Chaplet. Many of these are still practiced: the nocturnal oratory, the monthly general communion,
the visit to the Mission Cross, the Chaplet recited on Fridays.
On the day for giving the papal blessing, there was a procession of ten confraternities,
including representations from San Severino, Mateliea, Santanatolia, and an audience of around
twenty thousand people. On September 13, the Sunday dedicated to the name of the most holyMary,
the Mission in Cerreto was concluded and on the following day, the one in Serra San Quirico began.
Vincenzo Severino informs us that the Servant of God was supposed to go to Sassoferrato,
but the people of Serra San Quirico pleaded for a Mission and the Servant of God accepted it, but
with the understanding that it was not to exceed ten days. His introductorysermon was on repentance
and the whole Mission was so blessed by God that the people, reluctant to see himleave, went so far
as to lock the gates of the city. However, he managed to exit secretly.
In 1819, a Mission conducted by the Servant of God in Pievetorina produced copious results.
Next he moved on to a Mission in Caldarola beginning on May 3rd. Canon Girolamo Barlesi writes
the following description of that Mission:
"The opening of the Mission, executed with a newness never before seen, was so astounding
that it resounded throughout the city and the surrounding area of the Marche. People came to hear
him from quite distant towns such as Monte Giorgio, Mandola, Macerata, San Severino, Camerino
etc. Likewise, priests and laity of rank and learning were present, expressing admiration of his
method, his delivery and his development of themes. The most reverend Archbishop of Camerino
made a special trip to come to hear him and stayed for four days.
The conversions were impressive and numerous. Father Antonio Mariotti adds further that
this Mission was so striking and beneficial that it resembled those that had been given by Blessed
Leonard and Father Scaramelli. It made the name of del Bufalo celebrated throughout the entire
Province of Picena.
Canon Antonio Ricci, in describing the Mission in San Ginesio, says that this was one of the
most brilliant ever because it was accompanied byso manystupendous conversions: "as I myself saw
the most hard-hearted individuals in the town shedding warmtears. He introduced the confraternity
of the most Sacred Heart of Jesus, the so-called Sacconi, the confraternity of the most Precious
Blood, the nocturnal oratory, and moved the hearts of all to a feeling of consolation and peace.
In reporting about the Mission given bythe Servant of God in Comacchio, its Bishop Michele
writes:
"Just what the results of this Mission were can be deducted fromthe manyenmities that were
removed, from the large numbers in attendance that people never fail to speak about, from the
crowds who came to the sacraments, from the change in the mode of living from one that was so
evident at the time and still can be observed in some, and finally fromthe surrender of weapons, bad
books and ornaments yielded by the women. The weapons were smashed; the books were publicly
burned."
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He adds, then, that Fr. Gioacchino Cavallari states that in the Mission given in Massenzatica
in which he took part for five continuous days, there was an endless number of people who came
from Rovigo and from all the towns bordering Ariano on the Po as well as from Austrian seaside
towns as far as the grand Po. People, who for many, many years had not made a confession, did so
here on the last day, when the general communion service was held; more than a thousand particles
were distributed. Finally, the most reverend bishop says that when the Servant of God left his
diocese, many men and women followed him along the way, reluctant to lose him.
Canon Gregorio Lucarelli writes about the Mission given by the Servant of God in Sarnano
and says that it was greatly fruitful, especially as a result of his sermon on religion:
"I knowthis to be certain because I was assigned to be close to him as a helper. He asked me
if I thought it would be goodfor himto give that sermon, since I had mentioned it to himpreviously.
He thanked me profusely because, after that sermon, as I myself noticed, a certain person, whom I
shall not name, changed his whole attitude and is still living in accordance with Catholic principles."
In another letter, along this same line, he says:
"It was believed by people of sound judgment and proper associations that there were some
individuals present there who were enrolled in the Masonic sect and that one of them was its leader
or master. From a person worthy of credence, I learned that this master, at the end of that sermon,
approached Canon del Bufalo to pronounce his adjuration and that after his own retraction, his
followers did likewise. In fact, they all changed their manner of speech and bearing. I can say,
indeed, that the aforementioned leader continued and still continues to lead a praiseworthy and
Christian life. His allies also have given a good account of themselves and a proof of this can be seen
in the revolution of 1831. I attribute this change to the aforementioned sermons on religion."
He points out, then, that there was a generous collection of alms given to the pastors so that
they could provide the poor with mattresses, sheets etc. so that they would not have to have their
children sleep in their beds. In addition, he had them apply for the indulgences attached to the
Stations of the Cross, for, even though the faculties were available, they had never been made use of.
Finally, that the reverend Archbishop of Camerino brought the Mission to a close with the
benediction of the most Blessed Sacrament.
I must point out here that in the Mission given by the Servant of God, if I amnot mistaken, in
Canonica, Savignano and Sant'Arcangelo, after the one in Comacchio, a criticism was raised with
regard to the combs and mirror that the women surrendered to the Blessed Virgin, as being objects of
vanity.
When I was in Rimini in 1830, I read a short treatise that had been published, written by the
now-deceased Fr. Luigi Nardi, in which he expressed his disapproval of this sort of behavior that
took place, if I am not mistaken, in Sant'Arcangelo.
I spoke of this with the Servant of God who, modestlyevading anydiscussion, was content to
answer by saying that it was something that was not of his doing. Fr. Biagio Valentini, with whoma
bit later I discussed this short treatise, informed me that the Servant of God had nothing to do with
the occurrence and that one of our newcompanions in the ministry had accepted those offerings. The
same thing happened in Comacchio and the same companion was involved. I noticed, then, that in
following Missions, those offerings were no longer made with such external showas was referred to
in that short treatise.
I observed that the Servant of God was content with recommending to the women modestyin
dress, bearing etc., and he was forceful about that. Also, that they should remove from their lives
78
objects that were dangerous such as obscene pictures or things that were suggestive, as well as
anything else that could arouse the passions.
In our general archives, there are a fewletters fromMonsignor Albertini, bishop of Terracina,
that speak of a Mission given in that city by the Servant of God in November of 1819. The bishop, in
speaking of him, calls him his beloved, first-born son and remarks that the Mission turned out to be
immensely fruitful and replete with heavenly blessings. Amongst other things, he says:
"Oh, how much good one can do through the mercyof God! Oh, how much! I do not know
how to describe the crowds of people, the compunction, the reception of the sacraments that I
observed. Truly, one could say that this town has been made holy. On Wednesday night, theyled the
penitential procession, and last night, the one of the dead Christ, accompanied by all the confrater-
nities, the clergy and myself. Oh, one would have to have a heart of stone not to weep. Tears were
evident everywhere. In all this, may the most Precious Blood be blessed. Oh, balm of eternal life,
preserve him for a long time for your glory and for the good of souls."
In a memorandum describing the Mission in Spello, I note that the Servant of God gave the
Mission there in 1820, fromthe 11th of May to the 27th. He gave instructions to the people so that in
the course of a few days he had presented some ten discourses, in particular, to the clergy, the
nobility, the monasteries, the seminary, the school and the oratory. He established the nocturnal
oratory and the union of priests and accomplished a great deal of good work. Here is a letter
13
written
by himfrom Spello, dated May 20, and addressed to Monsignor Cristaldi, in which he expresses his
efforts in accomplishing good work:
"I thank you for your most appreciated letter which I quicklyenclosed with one to the bishop,
since right now I was unable to meet with him. However, I assure you that this problem with the
Liguorini deserves a great deal more reflection; the people are disturbed about it. The arguments are
justifiable, but there are other means of making use of the bishop's ideas, and contenting the people
and the clergy who, generally speaking, are opposed to the suppression. Excuse me, but very soon I
must go to the pulpit. I amtrying my best to quiet the situationdown, and I ferventlyprayto the Holy
Spirit. More about this in another letter. I would like you to consider this as confidential and secret,
since our ministry is so very, very delicate. I understand the bishop's reasons, but they are to be
otherwise evaluated, as I shall discuss with himin person. I shall not showhim, however, that I have
made mention of it. Pray for me sine intermissione. In this unfortunate situation, at least ad tempus,
this action should be suspended. On the other hand, the copious fruit of preaching the divine word is
mounting, so much so that souls are enkindled to achieve good results. With esteem and particular
affection, I am ..."
In a postscript, he says:
13
Lett. n. 286.
"If I do not quiet things down in time, now that the rumor of the rescript has spread abroad -
though I do not know how; they are even at the point of shouting out publicly in the church. I have
overlooked their quarreling, which deeply distresses me. It is a story that is so long that even I have
not managed to come to an understanding of it all."
79
At this point, I submit still another letter,
14
dated June 5, 1820, written by the Servant of God
from Fiammenga where he had gone for a Mission after the one in Spello:
"In Jesus Christ, the love that I nourish for you urges me to have you share in the delightful
consolations that the Lord has given to me during the Missions in Umbria which I completed today. I
attribute everything to the efficacy of the Blood of Jesus Christ, the prayers of most holy Mary and
St. Francis Xavier, my most beloved protector. I assure you that these Missions will always be for me
a special remembrance because of the great good that has been accomplished. In particular, most
moving were the penitential processions; the compunction shown with the appearance of the sacred
image of the most holy Mary of the Missions was truly extraordinary.
The Mission given in the countryside to people in houses of care turned out to be a most
singular experience because of the prodigious cure of a sick man who had been given up by the
doctors; he had already received Viaticum. He was blessed with the image of St. Francis Xavier that
was given by the pastor, while that man was still out in the countryside quite distant, rather far along
the road from the house of care. I simply cannot tell you how many people were moved by the
excitement of the Mission. I trust in God that, in his time, there will go forth from our Mission
Houses, squadrons of workers for the Propaganda Fide. For this reason are we priests, to follow in
the footsteps of Jesus Christ to the extent that it is possible for us. Blessed is the one who offers
himself for the Missions, for that is a means which God provides for the renewal of the people. After
God, I place all my hopes in you, since I see that God wishes to make use of this, his Society, to
establish only these pious institutions. May these also be the objectives of the government. What a
consolation it is to see oratories set up, etc. Oh, dear God, if everyone were to love you, how many
there would be, of those who waste money on other things, who would make it available for the
ministry and cooperate in the reformation of the world.
The ministry makes me feel as light as a feather; I never enjoy such good health as I enjoy
when I am giving a Mission. All of my companions, likewise, are in good condition and most
energetic. May God increase his holy love in them. I always ask for one favor of God, that is, ever to
be involved in giving Missions, to die in this holy ministry. Oh, if only one day, I would be able to
see in Goa the incorrupt body of my Xavier. In the meantime, offer prayers that Jesus will fill us with
his holy love, make us saints - all of us, so that we can always repeat with de Sales: if I were to
discover that a single thought in my mind, a single affection in my heart, or a single work of my
hands were not entirely for God, then I would want neither mind nor heart nor hand. The
remembrance of you is for me most pleasing since I rely upon you for everything; you are an
influence on my sanctification, through the ministry which I exercise for you. I never forget you in
my prayers, and I can truly say that I love you deeplyin charitate non ficta in visceribus Jesu Christi.
"Within a short time, I shall be moving on to Pievetorina where I shall be awaiting your most
esteemed letter. There I shall be giving two local retreats, one for the seculars, the other for the
priests.
14
Lett. n. 293.
80
From Fr. Marcello Azzolini, an Oratorian, with whom I spoke one day about the Mission
given by the Servant of God in the Rocca di Spoleto during 1820, I learned that he brought about
great fruit on that occasion. I found a letter
15
of the Servant of God, written to Monsignor Cristaldi
dated from Rome on October 13, 1820, in which he says:
"In bringing to a close the present concerns about the Rocca in Spoleto, I am sending you a
number of memoranda for Fr. Camillo Lepari. I recommend all of them in general and in particular
to your kindness. The news that I get concerning the perseverance in good work shown by those
prisoners is most consoling. So, I amencouraged to look after the relief that they are asking for. God
will reward your most reverend excellency a hundredfold for so much good that you do for the
greater glory of the Lord.
"What will you say of me, my Monsignor, for bothering you so frequently? Well, I just have
to say this. Everyone knows, also because of Canon Muccioli, that you are the protector of the
Missions and that you are zealously behind the Reform etc., and, because of that, very, very many
people are bold enough to have recourse to us. God knows how willingly I involve myself in such
undertakings and how earnestly I desire a total success of it. If I were to refuse to do this, as I
exercise my ministry, I would prejudice the glory of God. I felt that I had to make this observation so
that you will realize the source from which my importune actions arise."
In a hand written report of the Mission given by the Servant of God in Chiaravelle in 1821, I
discovered the following:
"On May 27th, the Mission was begun with the welcome by the clergy, the ecclesiastical and
secular authorities. It is impossible to describe the apostolic labors that were endured on that
occasion, for, besides the population of the place comprising some two thousand five hundred,
approximately, there were people coming in every day from the nearby towns of Montemarciano,
Monte San Vito, Masciano, Camerata, Castelferretti, Falconara and even fromsuch distant places as
the cities of Lesi, Ancona and Senigallia. Attracted by the reputation for learning and holiness of the
above-mentioned person, many came to enjoy listening to the word of God, to consult about spiritual
matters with such an expert worker in the vineyard of the Lord.
The Mission of fifteendays was truly replete with the blessings of numerous conversions, as
well as stimulating fervor for virtue in those who were lukewarm. Groups of every kind enjoyed his
learned conferences: the clergy, civic personnel, magistrates, men and women of rank, young
people, sacred confraternities. He set up in Chiaravalle the nocturnal oratory, the association of the
sisters of charity, as well as initiating that of St. Aloysius for boys and the children of Mary for girls.
During the days of that Mission, he visited different nearby towns, established the nightly oratory,
conferred with the priests, encouraging them to be energetic in the care of the people entrusted to
them.
His Eminence Cardinal Francesco Cesarini Leoni, of happy memory, would come fromIesi
to listen to him and wanted him to come one night to his city to stimulate anew the oratory of S.
Filippo which had become almost extinct, so that with his zeal it might be given new life. It can be
said that his apostolic work knew no bounds for the glory of God. In the area of the Marche, the
Missions he conducted in Ancona, Camerino, Matelica, Fabriano, San Severino, Montefano and
15
Lett. n. 344.
81
other cities, are famous. His name there is still very much alive and will live for a long time because
of the wonderful results achieved."
In Chiaravalle, something that was outstandingly wonderful was that, on one day during the
Mission, after he had begun the sermon in the main piazza after the noon meal, with almost four
thousand people in attendance, all of a sudden a violent, threatening whirlwind arose which terrified
his audience. The awning over the platformseemed to be on the point of being shredded into pieces
and collapsing, and the platform itself seemed to be caving in. Above the shrieking of the people
who were ready to flee, the Missionary proclaimed loudly that they were not to be fearful of the
devil's cleverness but to have trust in the Lord who is master of the winds. Almost immediately, to
the astonishment of all, the whirlwind subsided, became gentle and the sermon was brought to its
completion.
Monsignor Antonio, bishop of Segni, writing about the Mission given there in 1821, says that
it was a Mission conducted in a most unique way. Acopious down-pour accompanied the Servant of
God both at his arrival and at his departure. Among the associations that he succeeded in establishing
were a large number for the Gonfalone and the Sacconi, investing themhimself. He also erected the
association of the most Precious Blood.
In 1822, the Servant of God went for a Mission in Vallecorsa where he again achieved great
results. He reactivated the almost defunct association that had been set up there by Fr. Baldinucci
under the title of the Immaculate Conception. He instituted other pious works and when the time
came for him to leave, he was accompanied along the road by a multitude of people shedding warm
tears. I learned this from Fr. Michele Palombi, one of our Missionaries. Also, I discovered that the
people there were so animated by the Mission that they did everything they could to have him
arrange for a foundation of our Society there.
In Piglio, too, as I read in a letter of the Provost Vincenzo Bonacci, he preached four to five
times a day, and there was no group of people there to whomhe did not speak. He had no moment of
quiet or repose, but at every opportunity kept himself busy for the sanctification of his neighbor. He
left, on foot, at an unusual time so as to avoid the acclamation of the people.
A second Mission was given in the year 1822 in Forlimpopoli and Fr. Cristofaro Rufilli
writes that he had them bring, unexpectedly, the two highly venerated images of the Sorrowful
Mother and Christ Crucified - both objects of great veneration in the church of the Servites. When
they appeared, the Servant of God used the discipline, causing a general commotion among the
people so that from every comer of the church, you could hear sobs and pleading for pardon and
mercy. He remarks that the Servant of God had a remarkable manner for settling people down and
leading them in procession, doing so with a mere gesture of his hand. Finally, he adds that in the
Mission of 1834, which the Servant of God returned to give, he led the confraternityand the clergyin
procession to the most holy virgin del Popolo, the protectress of Forlimpopoli, where he blessed and
implanted a cross as a constant reminder of the Mission.
The Servant of God returned for the second time to Benevento. There, in June, gave a
mission concerning which he wrote the following to Monsignor Cristaldi: I see that God is blessing
it. Penitents are coming here in crowds."
The Mission of Teramo and in the diocese
Having gone on to the Mission in Teramo which occurred at the end of 1822, he worked very
hard. As can be read in the summary printed in Teramo and written by Canon Nicola Palma, he
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arrived there with only one companion and started the Mission. Even though, after three days three
others joined him, he still did not let up on all the preaching to be done.
Now, I shall speak a bit about the formal sermons mentioned in Palma's summary. The first
sermon had as its theme the obligation of serving God and on the misery of the person who does not
satisfy this obligation. The second sermon, which was apologetical and produced a profound effect,
was on religion, proving its possibility, its necessity and the existence of revelation. He emphasized
the glories of the Catholic religion, especially its miracles.
The topic for the third sermon was a series of conclusions based on the preceding
apologetical sermon, and demonstrated the obligation to love, respect and be zealous for a religion
already proved to be divine. He combatted indifferentismtoward religion and the accusations made
by unbelievers with respect to the externals of Catholic cult, the severity of the Church in condemn-
ing evil books, and the practices of monasticism.
He gave a sermon on the evil of mortal sin and showed howabominable it is in itself as being
something in opposition to all the attributes of God, as well as howinjurious it is in its consequences
in the social and moral orders, including its effects with regard to a future life. He ended this sermon
with the chanting of the Miserere, moving all.
Furthermore, he presented another sermon on disillusionment, using the passage from the
Apocalypse: Effundite septem phialas irae Dei. He went into detail about the seven sources of
anguish that go to make up the desperation of the sinner at the point of death. Finally, he held up
before them a skull and had them ring the death-toll that night. His sermon on the final judgement
pointed to God's power, his wisdom and his justice.
In still another sermon, he spoke energetically of the triumph of the most Precious Blood,
restricting himself to the three principal blood sheddings: in the garden, in the tribunal courtyard, and
on Calvary. He listed the happy effects that we all enjoy because of that Divine Blood.
Finally, the image of the dead Christ was brought out and carried at night in solemn
procession, begetting a deep feeling of recollection and edification. In his sermon on mercy, he
singled out the reasons why God waits patiently for the sinner to return and the manner in which he
welcomes those who repent. He likewise gave a sermon on the spirit of Christianityas opposed to the
spirit of the world, demonstrating the need, the wisdom and the sweetness of practicing one's
religion.
His sermon on hell was meant to remove the stupidity of those who went about saying: "If I
am damned, I won't be alone; a person is damned for one sin as well as for many; God will not keep
count of our sins." He showed how the reprobate will always be out of tune with his companions,
with himself and with God.
In his sermon on heaven, he referred to the incidental and extrinsic joy of the blessed, the
product of the praise given by their glorified bodies; of their dwelling with and in the company of
God, deriving from the beatific vision, the very essential and intrinsic joy.
He preached on the glories of St. Francis Xavier, a model of purity before his becoming an
apostle, and then strong and intrepid in the work of the apostolate; also, how he yearned with
impatient love to be united with his God through death.
With that type of energy that flows from a soul singularly devoted to the great Mother of
God, he described her in terms of the sea, because of the expanse of privileges that are hers and
because of her power of intercession. In the first part, he showed what God had brought about in her.
In the second part, how she works in our behalf. He pointed out that the circumstance of being a
83
festive day made the crowd larger than anyone could ever remember.
Already in a previous sermon, he had the image of Mary most holy presented to the people
when he spoke on the theme of the vice of impurity. He rejected the frivolous excuses that lascivious
persons usually assert, by showing that this sin in its consequences produces a host of evil effects;
that it is not sheer weakness but the subtlest of evils and that it brings down the severest chastisement
from God.
The appearance of the image of the Blessed Virgin took place after he had already orated for
a good two hours. The audience was moved as he proceeded to use the discipline, accompanied by
their sighs and laments of compunction. On another day, that image was carried in procession as a
cross was blessed and implanted as a reminder of the Mission. The boys and girls who had just made
their first communion took part in this procession and they numbered one hundred and seventy-five.
In addition to the confessors located there and the companions of the Servant of God, seven
more priests from Ascoli, sent there by the most reverend bishop at the request of the Servant of
God, assisted with the confessions. Even so, it was necessary for the Servant of God to leave behind
one of his helpers, Fr. Giovanelli, with the task of preaching twice a day until the following Sunday,
and then to repeat the final blessing on the last day. In that way, those who were unable to unburden
themselves during the Mission, now had the time to go to confession.
After establishing the pious organizations there, he returned to the diocese. He formed five
distinct squads of missionaries, including auxiliaries, as best he could and brought themwherever he
could. I shall now add here what Nicola Palma wrote: "The mission was happily concluded in the
city (he says) on the morning of November 27th.
He selected five squads of evangelical workers formed into missionary groups for the
diocese, ... interns and externs and priests fromthe neighboring diocese of Ascoli as well as fromour
own Abruzzi diocese. To each one he gave encouragement, instructions and a supply of booklets,
figurines and similar things. From that day on, his labors multiplied since he found it necessary to
keep in letter-correspondence with all five of those squads who constantlyhad recourse to himas the
head man for advice or for other needs. I am very content, he wrote to me, heading for Civitella
del Tronto from Campli on December 3rd, for the general communions, one on Monday and the
other on Tuesday. You should remind the women about the crown of thorns and the usual warning
about the exclusion of men.
In another letter of the same day. Tomorrow, if the weather is good, send a missionary for
the procession from Civitella to Campovalano and make sure he is there on time. ... Have him
prepare the cross to be erected and see that he has the names of Jesus inscribed'. On the 5th:The
request for forbidden books, private weapons and paying cards". On the 16th, fromBellante. Upon
receiving this letter, you are to go to Notaresco where two other companions already are present. ...I
urge you to get a cleric to do the reading at table, something that is not to be omitted. ... Take care of
the clergy, give conferences to the leaders of the people. I will be sending devotional materials for
the oratory there (i.e. Civitella). ...I am sending two disciplines. ...
Again, from Bellante on the 18th: I need to remind you that you will give the retreat to the
priests even though there are only three or four.... Furthermore, I remind you of the spiritual
conferences so that everything turns out for the greater glory of God. ...I am sending devotional
materials for the oratory for that mission (i.e. Notaresco). If you should get a request for a mission
from Montepagano, you will accept it, in case the other two of your present companions will not be
able to ... we'll see. For Lent, I urge you to take care of Campli. When the weather is better, off to the
84
mountains. In a postscript: You make the selection of confessors, as a more practical procedure and
first instruct themto exercise the ministry. With regard to the disposing of things, ordinarilythere are
no doubts, but there is to be exactness at the time of questioning and particular attention to contracts.'
For this apostolic man, it was not sufficient that he regulate all their activities with a
laborious letter-correspondence and an active participation with them as a dedicated leader, but he
would make a personal appearance in those places where they were whenever the glory of God
required his work. Then, he would assign to himself the more difficult tasks. He went fromTeramo
to Campli on November 28th where he conducted the mission until December 8th."
From the 9th to the 11th, he spent time reviving the mission in Civitella where I was also
present. ... With deep concern, he asked me whether there was anything else that he still had to do in
Civitella whether that meant the removal of scandal, the promotion of piety or anything else, saying
to me that he wanted to leave there without having a single scruple about something omitted. Despite
a heavy downpour, he left Civitella for Bellante, where he spent five days. In keeping with the needs
expressed by the five squads, he went from Bellante to Castellalto and from Castallalto back to
Bellante. That took place in the very heart of winter which, as everyone knows, is a verysevere thing
in the Abruzzi. ... He directed the mission in Montorio up until the 26th All this was information
from Palma.
Returning now to the printed report from Nicola Palma, he closes by saying that the Servant
of God joined together the two missions of Nereto and Corropoli, preaching alternatively one day in
one place, one day in the other, spontaneously drawing a large crowd fromboth places. The Servant
of God did this same thing also in Romagna, where he joined together the two missions of Savignano
and Sant'Arcangelo. He revived the fire of our holy religion in both of them as is reported by the
Archptiest, Fr. Francesco Galli.
The results of the Mission in Teramo were truly significant. Fr. Nicola Palma, in his work
Storia Ecclesiastica e civile, wrote:
"Scandals were removed, sinners steeped in vice for many years were reconciled, hatreds
were set aside, peace was publicly restored, forbidden weapons surrendered, the restitution of
property was made, reception of the sacraments increased, and the introduction or revival of pious
practices followed. Everywhere, these were the felicitous results of that most powerful remedy that
our religion provides. The most precious of them all, however, was the revival of the spirit of the
priests. In my own case, I do not blush when I confess that because of the retreat given to us in the
seminary chapel by Canon del Bufalo, I, too, began to look more seriously at the obligation that is
incumbent upon priests to exert all of their strength for the salvation and sanctification of souls."
This same Fr. Palma speaks likewise of the Mission conducted in Campli, saying:
"No less than in Teramo were the fruitful results of the Mission in Campli. There, more than
all the others, the sermon on most holy Mary stood out. In that sermon in her honor, del Bufalo
depicted her using the symbols of the lily of the valley, the cedar of Lebanon, the olive tree in the
field. He aroused his audience to such a peak of excitement that even he was seized by an emotional
throbbing so that he was almost unable to terminate the third point of his sermon. Three hundred
forty-two pounds of wax burned in front of her image. Placed there, also, were six ladies' hairpieces,
a hundred or more gold rings, two rich garments, plus a heap of daggers, pistols, pocket-knives and
prohibited books as offerings to Mary. This scene caused Canon del Bufalo to sayseveral times from
the platform: `In all the following Missions that I give, I shall cite as an example of devotion to the
Madonna the example of the people of Campli.' Those precious articles then came to form a
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perpetual deposit at the miraculous statue of the most holy Mary of the Conception, venerated so
dearly in the ancient cathedral there."
It happened that the Servant of God left Teramo secretlyso as to avoid the accompaniment of
the confraternities of the city while he would be on his way to Campli. However, the people of
Teramo took a different route and arrived beforehand in Campli in full array at the station of San
Michele. When the Servant of God arrived, he was so moved that he dismounted fromhis horse and
paraded into Campli along with the people, and the first words that he addressed to the crowd were
to the people of Teramo, thanking themfor the honor that they showed him, despite his protests. In a
letter
16
from the Servant of God, written from Campli, to Monsignor Cristaldi, dated November 28,
he says:
"Through the grace of the most high God, the Mission in Teramo was one of the most
glorious. With that precise expression, I say all that has to be said. Now, I have five squads of
workers covering this Province and I shall try to arrange everything as soon as possible. However, no
matter howenergetic that activity has been, it is still necessary that I remain here a bit longer, unless
you direct me otherwise, for I amalways ready to obey you, even though I maybe half-waythrough a
Mission. I must confess truly that in the course of giving a Mission, I witness singular things. Praise
be to God. Through his mercy alone, I notice that my passing through the Provinces has renewed the
good work of the Missions, especially in the attendance at the oratories. I conclude this letter by
saying: `If working for God is so sweet, what will it be like to be in his presence?' I would not leave
the ministry, not even for a prince's realm nor for the whole lot of them thrown together. The time
will come when workers will be sent out from Rome ubique; that is why it is so close to my heart to
do this work that is so necessary for our times: Fides enim per verbum Dei. In some places, it is
really urgent to give apologetical instructions. Well, I have written more than I was intending to."
Describing the Mission given in Atri, Nicola Palma says that the retreat and the sermons
given there by the Servant of God were on a different level than those given in Teramo. He adds:
"What a touching scene for the friends of religion to see the duomo of Atri, the largest sacred
building in the Province, filled with the local people as well as with outsiders, their cries of sorrow
resounding as soon as the holy Missionary takes hold of the Crucifix in his hands and arouses their
emotions with the words of his sermon. After the sermon on the Madonna, in which the devout
orator outdoes himself, and with her image left there for public veneration, the offering of candles
was so great that in order that all of them could burn there, it was necessary to set up a scaffolding
almost to the roof of the church. The good results of the Mission in Atri were extraordinary. To
reconcile all the converted sinners, there werescarcely enough confessors and manyothers had to be
summoned from Penne, Citta Sant'Angelo and other places. The Servant of God, writing
17
to
Monsignor Cristaldi from Atri on November 4, 1824 states:
16
Lett. n. 658.
17
Lett. n. 987.
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"In this place, the good is immense and the needs, extreme. Let us offer prayers."
Other Missions
18
Venerable Merlini comments on hearing confessions during Missions
Not only did the Servant of God apply himself to preaching, but he also made himself
available for hearing confessions. Concerning this, I must point out, first of all, that even though he
made himself available for the confessions of women and, as I myself witnessed, he would enter the
confessional to hear their confessions as well as those of nuns, still he did not make this his principal
occupation, preferring much more to be of assistance to men. He recommended this practice to us
also, saying that when one leans his head toward a man, he is contacting a whole family.
So, for example, if there were three missionaries handling a Mission, he would assign one to
hear the confessions of women and two for the men. At times, even the one that he assigned for the
women would be asked to lend a hand in hearing the confessions of the men, noting that the men
were more needful and that confessors for women would not be lacking elsewhere. He would make
sure that there would be a sufficient number of confessors for both sexes.
When he observed that the men were well cared for, he would send a few more of his
associates to hear the confessions of the women. This occurred on a particular Mission when his own
companions themselves were not too eager to assume the task, but I do not recall preciselythe place.
However, it was rare during a Mission for him to hear the confessions of women.
Here, an incident comes to mind which Fr. Francesco Mattioli, pastor in Cereto, wrote about.
While the Servant of God was conducting a Mission there, a man fromFabriano begged himto hear
the confession of a lady. The Servant of God started to walk away, but, finding himself surrounded
by the country people who were asking him to hear their confessions, he turned back to satisfy their
requests, saying: "Deus non est acceptor personarum."
I recall (but only feebly) having brought to himcertain women for confession and getting the
response fromhimthat he had the appointment to hear the confessions of men and that other confes-
sors for the women were not lacking.
Speaking of the men, I saw with my own eyes that men of every sort sought him for
confession, that is to say, priests, noblemen, employees, artisans, farmers and soldiers. I know that
some of themwould send a delegate to arrange an appointment with himto hear their confessions. In
the best way that he could, the Servant of God would satisfy the many requests of all and, when there
was question of different groups, he would at times show his sagacity by setting up an appointment
to serve themin such a way as not to cause distress to the others (whomhe might not have been able
to serve immediately, especially if they had been there waiting longer).
I noted, too, that he would begin the confessions for one particular group and then would
assign themanother convenient time. Fromthis practice, I learned a good lesson fromthe Servant of
18
Translators note: Merlini next mentions a number of other Missions which St. Gaspar conducted in various
other locations. The material is very similar to what has been observed to this point, so I have opted to skip those
paragraphs.
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God. In addition, I remember that when it was a question of long confessions, he advised me to
divide them so that the other men who were waiting would not be annoyed and also that they would
not have occasion for saying something about someone who was making a long confession. He used
this practice on various occasions which I myself witnessed.
Then, too, I remember how some of them who sought to be first to unburden themselves
would frequently shout out in a clear voice from among the gathered crowd: "Father, hear my
confession for I am a sinner, not having gone to confession for so many years, etc. " He would ask
for silence.
He himself told me that one such fellowwho had done that just as an excuse, after hearing his
confession, he was required to withdraw those words publicly in order to remove the admiratio
populi which they might have aroused.
In the Mission of Oriolo, I remember that when I asked him for a special faculty which he
was accustomed to grant in particular cases, since a certain man was in need of it, he took me aside
and instructed me on how I should deal with it so as to preserve the propriety of the ministry.
Whenever cases that called for special treatment arose, he did not want us to solve them on
the spot, but first tomake a thorough examination, and this, too, was something that he regularlydid
himself. If time for study was not foreseen, he would advise the penitent to select another confessor
fromwhomto get an answer, if prudence required that he himself should not give a direct answer to
the penitent. Then, he would write in such a way that only the penitent could identity himself.
In treating cases of obligations of occult restitution or cases involving contracts that required
further study, he would set what was past in order and then in regard to the rest, would extract a
promise to fulfill whatever would be required. Whenever he had the possibility of directing the
penitent to a well prepared confessor and there were no other difficulties involved, he would tell the
penitent to abide by the judgment of that priest.
In a different case, he might ask the penitent to return to himand, in the meantime, he would
consult Liguori as well as the judgment of another companion.
In general, I amaware of all this since I would discuss things with himand he would instruct
me on situations that had occurred. Not only was I enlightened by him, but I know that he did the
same for others, not only our companions in the ministry, but also confessors from the various
locales, as alius agens. He particularly gave instructions in matters of contracts, reparation for
damages, validations of marriages. With respect to denunciations, he insisted that the case be studied
carefully. He did not always trust his own memory or learning, and consequently he always carried
along with him the instructions for confessors of St. Alphonsus Liguori which he would consult for
the cases that he had encountered.
Many times, as I mentioned, he would ask the advice of one or the other companion and even
put questions to me fromtime to time. In our general archives, I found letters fromjudicious people
who were offering answers to some of the questions that he had posed to them.
In particular, I recall having read a letter in which he deals with usury. The thing that I
noticed when he would ask about a problemwas that he had a way of doing so without indicating in
any way whatsoever the confession that he had heard. That is what he wanted us to learn how to do
whenever we would be called upon to submit a problem. However, he would not allow those
problems to be aired when there were others present, even if theywere companions in the ministry, if
there was danger to the sacramental seal.
He always leaned toward the benign interpretation whenever it was a matter of leading the
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penitent away from formal sin, in keeping with the teaching of St. Alphonsus Liguori. Nor could he
abide austerity, saying that the saints have left us lessons in kindness. Whenever he discovered that
an opinion could be safely followed, he would embrace it willingly, always safeguarding conscience.
He recommended this benign approach also to us.
With regard to basic principles, he insisted always on the renewal of those that nourish proper
livingand saw to it that this was done fromthe very beginning by giving instructions wherever they
were needed. He directed us to do likewise. One day he said to me and to some others: "People say
that we are too benign, but, in practice, we are discreet. " What he meant was that our basic approach
in this matter should be unanimous.
He tried to dispose the penitents for sacramental absolution, which, he said was ordinarilynot
to be in doubt during the Mission. Whenever he was able to unburden themwithout the obligation of
returning, as I observed, he would do so gladly, being concerned not so much about the physical act
of returning as he was about a real change of heart.
With respect to this topic, it occurs to me that when he was discoursing about disposing
penitents, with a touch of humor he said once and even more often: "When one is hearing someone's
confession (substantially this is what he said) one must carefully comb, smooth out, powder and
arrange the hairpiece so that the person can go out content and present a fine picture of himself".
He wished to say that one must not send a penitent off without having prepared himwell with
solid religious principles as well as giving him, when not impeded, sacramental absolution.
Likewise, he would have the penitents helped by proper questioning, done charitably and patiently,
so that they could be instructed, at least in substance, in necessary matters, if they were ignorant of
them.
Thus, sacramental absolution could be given to them together with the obligation of
becoming better instructed with the help of a friend or others, especially when it was discovered that
attendance at the Christian doctrine classes would be difficult. He would make use of all the means
available, as best as he could, in order to make Christian living less burdensome.
He was discreet likewise in the penances that he gave, adapting them to the level of the
penitents, and, in a way that they were capable of being filled. He was displeased when he heard that
someone imposed penances that called for an advanced understanding of a spirituality. To those who
found it possible to frequent the sacraments, he might ask for something like that. For those who
were able to attend the Oratory, that would be the penance imposed, asking the penitent to attend a
certain number of times, etc. In order to avert the danger of the penance not being fulfilled, he
warned against imposing those that extended over a period of days. This is what I discovered on the
matter from his general discussions.
In handling general confessions, he recommended the use of the Direttorio della confessione
generale of Blessed Leonard, with Venerable De Rossi's additions. I know that he would distribute
this material to those whom he felt needed it.
He had the wonderful talent of drawing the best from a general confession, making a
distinction between what was habitual and what was an isolated act. More than once, I heard him
relate to me that a very learned man, who had not confessed in some forty years, made his general
confession in Latin and was unburdened in about a quarter of an hour.
In certain delicate matters, he did not want the penitent to go into details, except with great
reserve and caution. He would question the penitent in only what was necessary for the confession,
and, in certain lubricous matters, he preferred to move on, dexterously, to other things. Later, he
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would come back to that same matter, following the practice of not exposing the penitent to the
danger of enjoying those pleasures anew. He would often say: "In certain matters, you cannot be too
cautious." He did not want us to become upset when we were unable to hear all of the penitents who
were waiting, but insisted that it was enough that we employ our time in hearing confessions well.
He, himself, adhered to this and was wont to say: "Scrupulous, no; exact, yes."
I would not be able to give you specific facts about his prudent treatment of penitents other
than the ones referred to already. Here, I will say that when I was with the Servant of God in Civita
Castellana for a Retreat, even in the fortress there, some of them did not have the courage to go to
confession.
As soon as the Servant of God found this out, he seized the opportunity to advise those, who
were at liberty, to go down to the lower level of the Cathedral where we would meet them at an
agreed upon time of the day.
As a matter of fact, several of the soldiers showed up and we began to hear their confessions
which we handled with ease. In Sermoneta, likewise, at the time when we were there for a Mission in
1832, some men, because of the terrible heat of August, were seen lazing around in the piazza, not in
the least bit interested in going to confession. The Servant of God told us to go out to themand invite
them to come to confession; he would go along, too. In doing this, many came to confession,
including some who had been away from the sacrament for years.
I add that when I was with the Servant of God, I always went to confession to him, to my
fullest satisfaction, for I never had to repeat a word. I point out that since he was my spiritual
director, as I mentioned elsewhere, I had firsthand information of the skill and the charity that he
showed in seeking the spiritual welfare of the penitent.
I can say that in this matter of spiritual direction, he possessed a special gift. He guided the
person in such a way that he was not even aware of it. He made the pursuit of the spiritual life easy,
following the rules of De Sales. He removed doubts, he offered suggestions and made delightful the
practice of the virtues. Gently he would detach the person fromself-interests and would lead himto
the acceptance of sacrifice as a freely chosen item. Not only did I, personally, experience the ability
he had for spiritual direction, but I observed it also in other persons with whom I conferred. The
Servant of God told me that he had learned a great deal from the saintly Albertini who had supplied
him with fundamental principles.
In regard to the diligence with which he would hear confessions, this was greater or lesser
depending on his other occupations. He had as a basic principle that the general good of the Mission
was to be preferred to the particular good of a single penitent and that the missionary must first
prepare well his sermons, look after the establishment of the various associations and the proper
method to be followed in the mission itself, and then the matter of confessions. The latter item
involved the search for other confessors who could be provided as the needs arose. He based this
procedure on the example given by Fr. Segneri and Fr. Pinamonti.
Likewise, he maintained that the director of the Mission should always be on the move,
otherwise some good would be done but not the true good sought after by the giving of a Mission,
thus diminishing the possibility of a more fruitful outcome.
Also, when I went out on a Mission with him, I was frequently put in charge of one or the
other service or to look after the audience; but, at the insistence of a penitent, I would seize a spare
moment or two to satisfy that person. The Servant of God would then remind me of the things that I
just mentioned.
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Still, I myself noticed that when he had finished giving a sermon, he would go to the
confessional as soon as he had changed his vesture and he would give the impression that he had not
been hard at work. This would move me deeply.
It was only before giving the principal sermon that he would take a bit of time for
recollection. In later years, he would occasionally say that after the noon meal he was unable to hear
confessions because of hoarseness and, it seems to me, that he would take a rest from time to time
after that sermon, showing signs that his strength was beginning to wane.
I learned that in the Mission in Bassiano, which took place in 1837, he became so indisposed
that on one or the other day he was unable to preach, and yet he used the time to hear confessions.
This information came from Father Francesco Ricciardi.
I must also point out that when his occupations kept him very busy, especially his
letter-writing, from time to time he would exempt himself from hearing confessions.
This gave rise to some gossip that the Servant of God did not make himself available much
for confessions.
On the contrary, whenever he noticed that there was need for himto hear confessions, rather
than unburden himself of his letter obligations, he would set them aside in order to be present in the
confessional.
At times, I saw him come back from his ministry with a massive pile of letters. He told me
that he simply did not have the time to answer themand that the Lord did not facilitate this burden by
providing him with a companion who would expedite the correspondence.
Not only during a Mission but also outside it, he would make himself available for
confessions. As I mentioned before, he preferred to adhere to the basic intent of the Mission as the
better procedure. With all of his numerous duties, he did not set aside that of hearing confessions. I
do not know whether, in hearing confessions, he did anything wrong. I am fairly certain, rather, of
his exactitude in all things from what I personally know of him as a confessor: learned, prudent and
charitable.
I heard only that fromtime to time he made an exception in the setting up of the time
for a mission and took on too many jobs. Truthfully, I did not pay much attention to that.
Indeed, I knew very well that, if at times the missions were shortened, that would take
place for good reasons and not to omit the little good work that had to be left undone
elsewhere. For example, the two missions that were joined together in one of the larger
areas of Savignano and Sant'Arcangelo lasted only ten days, since he did not have any
more days available because of a commitment made for another area where they had
made a previous request. The missions in the diocese of Teramo were set up in a letter
written by Monsignor Cristaldi. This required his return to the Papal State as I noted in a
letter written by the Servant of God to Cristaldi. The missions in San Salvatore Maggiore
and Farfa were short ones, both to be more economical as well as the fact that fewer
people were taken care of. He made up for this by sending some of his companions there
later to conduct spiritual exercises.
In reference to his taking on too many jobs, I will comment that this resulted fromhis
desire to arouse a holy fire in favor of the aims of religion and to eradicate the inertia
toward the things of God, as I myself noted in the various conversations that I had with him.
Not too long ago, Count Don Giulio, a canon of Castelli, asked me whether it was
true that the Servant of God in a mission that he conducted said from the preaching
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platform that they should learn from him to give up everything (substantially that was it). I
replied that this could not have taken place and that it simply was not his way of doing
things, and 1, as a matter of fact, could showthe opposite. I told him that when I went with
the Servant of God to Anagni in 1821 on the occasion when we were making the rounds in
the Province of Marittima and Campagna in search of locales for our new foundations in
accordance with the written order of Pius VII, we had meetings at night with the most
reverend bishop and the principal leaders of the city. A gentleman showed up there and in
paying a compliment to the Servant of God, said: "Sir Marquis" - and before he scarcely
had those words out of his mouth, the Servant of God took over the situation and pointed
out clearly that he was not a marquis, but Canon Del Bufalo. When I beheld a certain
change in the Servant of God and noted that the meeting had not turned out as he had
wished, I then told him that he could overlook that remark and let the man think whatever
he wished to think. He, however, did not give me any reply, but then I really did not deserve
one.
At this point, I remember that the last time that I was with the Servant of God in
Porto d'Anzio, and it was (if I am not mistaken) in 1837, 1 took on the responsibility of
speaking with a certain individual to get him to seek a peaceful settlement. I talked to him,
but got nowhere. When the man was summoned by the Servant of God, in just a few
words, he put everything in order, and he told me that all should be accompanied with
prayer. One day, when I was conversing with his Eminence Fransoni, I learned that the
Servant of God in Romagna had received a letter from him seeking to obtain a special
faculty from the Holy Father. If I am not in error, that took place during the final mission in
Forlimpopoli. Among the letters written by the Servant of God to Monsignor Cristaldi, I
found one that is dated December 19, 1828, in which he asks him for an extension of the
faculty which the Holy Father had been pleased to grant him, and that it should cover all of
1829 and that it was more urgent than any other objective that he had. He showed this
same insistence in other letters that preceded the year 1828.
The Holy Father Leo XII charged the Servant of God, through Monsignor Cristaldi, to
contact a certain person with whom he was to speak. The Servant of God looked into it,
spoke to the man, admonished him, heard his confession and sawhimleave his presence
in tears, giving thanks to the Holy Father for showing such kindness. I found out about all of
this in a letter written by the Servant of God to the beloved Monsignor Cristaldi dated April
20,1825.
This same Servant of God, one day, told me that in a certain locale the crowds of
penitents was so large that two of them came to him asking to have their confessions
heard contemporaneously since the sins of the one were the same as the sins of the other.
He had to convince them that they should confer with each other and that one of them
should leave while the other remained. A similar situation, if not the same exactly, is
registered in one of his letters to Monsignor Cristaldi on the occasion when he was
conducting a solemn triduum in Giano in 1815. From the Servant of God himself, I learned
that, when a penitent approached him who had taken some medicine without knowing the
reason for it, he prudently imposed upon him the obligation of setting that aside until he
was completely instructed about it. On another occasion, to a certain individual who was
assigned to assist the mission but found it difficult in every regard to do his best, the
Servant of God directed that he should not seek this work as assistant in future missions,
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since God did not give him that gift.
In dealing with questions of restitution, he did not care to get involved and many
times when the need became urgent, as I noticed in some of his instructional talks, he
would accept the money involved in order to return it to the one to whom it belonged, thus,
in that way, maintaining the balanced delicacy required in the ministry. When we were
returning fromthe mission in Gaeta with the reverend archpriest of Lenola, Fr. Luigi Grossi,
the latter summoned an individual to whom he delivered a sumof money as restitution and
with no further ado, concluded it. The Servant of God praised him for his conduct. In a
letter from the Servant of God, dated January 14, 1825 written to Monsignor Cristaldi, I
observed that he asked him to obtain from the Holy Father the fifty scudi (due to be given
to a commune by an heir) for a mission, making use of the remainder for pious works. In
another letter of July 23, 1827, he asks that a certain individual, obliged to make a
restitution of three hundred scudi to the Camera, and unable to do so, be allowed to make
a gradual restitution of it, and making that restitution available to the churches of the
Institute. In still another letter of February 23, 1828, he requests himto obtain fromthe king
of Naples the restitution of fifty scudi to be made to a church and its sacristy of a named
town, which he indicates therein.
Various observation concerning missions
First of all, I shall report here what can be read in the minutes of the meeting of the St.
Francis Xavier group set up in the city of Montalto on the occasion when the Servant of God gave a
holy mission there, as given by Camillo Silvestro Celi.
"Multiplices atque auro praetiosiores fuere fructus, quibus enituere quam qui maxime
apostolici labores Gasparis Del Bufalo Romani Canonici, cumsacris expeditionibus ad animarum
salutemhac in Civitate perfungeretur. Ex incluta, qua Italia in universa hic eminet existimatione non
tantum verum quocumque, emuncta doctrina, morumque sanctitas in pretio estftuctus hujusmodi
multo ante incomperto habebantur. Ab ejus tamen immota sollicitudine, ac triumphante eloquentia,
quae omnifuit gladio ancipiti penetrabilior, expectatio nostra victa fuit. At postquam hodierna
sacrilega Philosophorumcommentatio retrofuit abire jussa, doctrinisque evangelicis fideliumanimi
indesinenter innutriti, quot salubriter ipse perfecit, hoc est modum proposuisse quo pietatis
exercitiumperennaretur, virtutesque in cordiumpenetralibus redintegrari possent. Indicta synaxeos
generalis die, qua fideles in Altoduni Arde Principe saginati fuere, singulariter affluentes octavo
Kalendas Quintilies anni millesimi octingentesimi vigesimi tertii cum Sancti Ioannis Baptistae
Nativitatis memoria refricaretur, piumsodalitiuminstituit, quot tantopere in deliciisfuit Pii Septimi
Pontificis Maximi, atque a Praetiosissimi Divini Verbi Theandrici Sanguine nomen iniit, Sancti
Francisci Xaverii protectione munitum... OratoriumEcclesiasticis Praesidibus annuentibus erectum
fuit in veteri Cathedrali quae Sanctae Mariae ad Collem vocabulo designatur, in qua piorum
virorum benemerentium sollicitudinem, atque opera plurima eleganter resarcita, et concinnata
fuere, sanctae functiones digne, decoreque celebrantur. Hoc quod fauste, Jeliciterque inceptumest,
magis magisque sperandum, quo splendore, qua pietate enitescere, cumtantuma compertafratruum
religione, ac liberalitate sit expectandum. Relationis hujusce in calce opportunum erit subtexere
elenchum illorum omnium qui spontepraedicta in Congregatione coopulati sunt ".
19
19
Plentiful and more precious than gold were the fruits with which the apostolic labors of the Roman
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Canon, Gaspar del Bufalo, gleamed as much as possible when in This City he carried out the sacred missions
for the salvation of souls. Not only by this well known reputation does he stand out in all of Italy, but also
sound doctrine and sanctity of life, which is the cost of this kind of fruit, were had much earlier when he was
unknown. Nevertheless by his steadfast solicitude and triumphant eloquence, which was more piercing than
any two-edged sword, our expectation was overcome. Moreover, after the day's sacriligious commentary of
the philosophers was ordered put aside, and the souls of the faithful were consistently nourished, the task he
himself so wholesomely performed, this was the manner proposed by which the exercise of piety was to be
made and lasting virtues could be renewed in the depths of hearts. On the day appointed for the general
assembly, in which the faithful of the district of Altoduno Ardes were nourished, singularly enriched on May
8, 1823 when the memory of the Birth of Saint John the Baptist was being renewed, he instituted the Pious
Sodality, so much to the delight of the Supreme Pontiff Pius VII; it took its name from the Blood of the
Divine Word, the God Man, securely fortified under the protection of Saint Francis Xavier ... The Oratory
was erected with the consent of the Ecclesiastical Authorities in the old cathedral which was called Saint
Mary at the Hill, where for the care of well deserving pious men many works were elegantly desgned and
arranged and sacred functions worthily and fittingly celebrated. What was begun auspiciously and happily,
more and more looked forward to, gleamed with what splendor and piety, when so much was expected from
the undoubted religion and lberality of the brothers. At the foot of such a relationship it will be fitting to
append a list of all those who of their own free will entered the afore-mentioned Congregation.
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Also in the aforementioned archives there is a page containing the enrollees followed by the
signature of the Servant of God and stating: "Having the duty to promote the Congregation under the
title of the most Precious Blood of Jesus Christ, of Mary most holy the help of Christians and of St.
Francis Xavier, I request that the men of Montalto add their names hereto. Gaspar Del Bufalo,
Apostolic Missionary".
In the mission given by the Servant of God in San Leo, a eulogy in Latin was put into print
which I will not discuss at the present time. I shall add, however, that the Canon Penitentiaryof Atri,
Fr. Francesco Sorrichio, on November 25, 1824, wrote to the Servant of God, saying: "Thanks be to
heaven, the permanent effects of the mission are still evident in the copious fruits in which every
class of people are sharing. Without interruption, the nightlyoratorycontinues to function and quite a
number of people are in attendance. The other practices of piety urged by you have not been
forgotten".
The most eminent bishop of Ancona, in a letter dated February 21, 1826, written to the
Servant of God, says the following: "Your presence here in Ancona has left a vivid desire for
Christian doctrine because of the zeal of your apostolic ministry. This gives me the hope that, being
relieved of the other cares that you have, you will be able to come back here at a fixed time to
re-animate the clergy and the people in the fulfillment of their religious obligations. Your thoughts
have a strong effect on the people of our commune and you should make every effort to satisfy the
desires of everyone". I found this letter among the letters of his Eminence Cristaldi, joined together
with those from the Servant of God. One can see his written comment: "In Domino, I think that the
Holy Father should see this, while during this period of time, we have handled the matters here for
which we are responsible. But remove any word that refers to me. The substance is all that is
needed".
Also, on other occasions, the Servant of God sought to have the HolyFather questioned about
requests for missions that would be handled by himpersonally, especiallyin reference to the mission
to be given in Aquila. Actually, he did not go out for that mission, nor the one in Ancona, that was
mentioned above. He sent others in his place.
In the Diario di Roma, number 41, year 1833, the following can be read: "On May 5 in
Veroli, Province of Campagna, the missionaries of the Institute of the most Precious Blood of our
Lord Jesus Christ (note that the Servant of God was the director of this mission, as I have pointed out
elsewhere) concluded the holy mission in the vast square situated between the cathedral and the
church of Santa Salome, the principal protector of the city and the diocese. There was an immense
gathering of the people, including also various groups that had come there in processional fashion
fromneighboring areas. The devout ceremonies which took place on that occasion made this mission
particularly impressive. Also remarkable was the warm welcome given by the people, shouting out
the names of Jesus and Mary, upon the arrival of the missionary fathers. The clergy and the
confraternities, with the festive ringing of the church bells, indicated that during that mission
everyone would be pleased by the granting of divine mercy. They welcomed the missionaries at the
gates of the city where their sacred Shepherd, Monsignor Cipriani, had come to celebrate the ritual
observed by the Institute in keeping with the practices that were directed by Fr. Paolo Segneri, by
Blessed Leonard and other famous missionaries. He consigned to the director of the mission, the
Crucifix to indicate the consignment of all the souls that were to be nourished with the divine word-
This is what he stressed in a short, but fervent talk. No less impressive, as time set aside was
arranged, was the visit made to the shrines in several penitential processions, as one procession did
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not interfere with the other. On this occasion, the churches were adorned with all the sacred relics,
which were quite numerous. The sudden appearance of the image of most holyMarywas a spectacle
of singular compunction. The general communion ceremony, participated in by huge numbers and
administered by the most reverend bishop, featured the attendance of the boys and girls making their
very first holy communion, This was held in the church of Santa Salome with great solemnity. In
order that the good work of the mission would be sustained, the missionaries, following their regular
system, set up, among other pious organizations, the special nocturnal oratoryin accordance with the
norms established by Fr. Caravita in Rome. They also initiated the organization of the Apostles for
the clergy, animating the more fervent among those priests to engage in the various branches of the
ministry. In all of this, the faith that was propagated through the preaching of the word during the
mission, would be kept alive and sustained in the people.
In our general archives there is a handwritten article covering the mission in Meldola and it
says the following: "Meldola of the Pro-Legacy of Forli'. This illustrious region "I pleasantly
remember for a long time the past days during which we had a holy mission that began on the 15th
day of the current month of September (year 1834) and concluded on the 28 day of that same month.
The entrance for this sacred mission was the most moving experience. At the gate of the residence of
the Monsignor Vicario abbaziale, the consignment of the souls was made by the presentation of the
adorable image of the Crucifix tothe director of the holy mission (it was the Servant of God). With
devout attitude, there was in attendance the venerable clergy and the respectable magistrature. All of
the confraternities showed up in processional form, accepting with joy the mercies issued by the
Lord, and thus carrying out in that way the precious instructions of the famous Fr. Segneri, the true
master of the apostolic ministry. The devotion of the faithful gained for themthe benefits of the holy
mission. Those evangelical workers werechosen by the apostolic Institute of the Missionaries of the
most Precious Blood, endorsed by the supreme pontiff Pius VII and furthered by the support of the
succeeding Popes, for the cultivation of the clergy and for the sanctification of the people. These
zealous and tireless evangelical workers have corresponded perfectly to the holy intentions of the
entire population. God, in the abundance of his mercies, has blessed their indefatigable labors by
granting great effectiveness to their words so that many, many hearts are moved, faces dampened
with tears, and every tongue readied to react piously and with vibrant outcries to the most lovable
Jesus, for their religion. One cannot number the people gathered together there and the reply of the
various neighboring dioceses to the hearing of the divine word and the reception of the holy
sacraments. The ceremonies, all carried out in keeping with the rites of the Church, were very
impressive and edifying. The people were obedient to every suggestion made by the director of the
mission, always maintaining the separation of the men fromthe women and adhering to the order of
the day which deserves a particular word of praise. Harmful weapons were surrendered when the
image of most holy Mary was presented and out of love for her, many reasons for discord were
removed as well as many other incentives to sin. Quite moving was the ceremony, among others, of
the first communion of the boys and girls who had been instructed by their respective pastors as they
approached the eucharistic table. Along with other devotions, the missionaries inculcated the
devotion to the most Precious Blood of our Lord Jesus Christ through which the trust of everyperson
is increased toward the goodness of the Lord and all are motivated to recall at what an inestimable
price we have been redeemed in his divine love. May the present certificate serve to arouse fervor in
the people for this holy mission so urgent in the conditions of our times and so glorious a means for
exalting the adorable name of God to whom be glory and honor forever. Things to be remembered
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from this holy mission: First, remember, man, the evil of the world that you must hate; Nolite
diligere mundum; remember, man, you must jealously be vigilant of your soul; Agonizare pro anima
tua; third, remember, man, the means that you are to use in practice is the devotion to the Divine
Blood; Christus dilexit nos, et lavit nos in Sanguine suo.
Finally, I shall add here that when the Servant of God began to take on companions for the
ministry, he began by abstaining himself fromgoing out so frequently. He did this, likewise, in order
to train his companions and also to accustom the people to accept them for the mission. He used to
say to me during these recent years, that unless it was a clear, a very, very clear will of God, he was
not going to go out for missions. But, God wanted something else from him. Indeed, he trained his
companions in the different conferences that he gave and in the missions that he conducted. In
addition, I noticed that the missions that were given by others with his blessing also turned out to be
fruitful. I shall note here that whenever he sent out his companions for the ministry, it was as though
he were going there himself, since he kept control of everything through his letter-writing in addition
to whatever he could give them by way of oral instruction.
Since I failed to mention something that I had forgotten, permit me to add, finally and in
more detail, that the Servant of God's preaching was clear, genuine and decisive, just as I have
remarked elsewhere. He would attack his theme with great energy and evangelical freedom and, at
times, with such vehemence that he inspired holy fear. That would happen even when he was giving
private talks. He would get so wound up that he seemed to be someone other than himself, yet never
losing control of himself in the least.
Sometimes, he would be a veritable firebrand in his sermons and conferences to the leaders
of the people and would inveigh against libertinismand against indifferentismtowards religion. With
a singular enthusiasm he would condemn selfishness, cheating, fortune-telling, licentiousness,
hypocrisy. "How many schemers there are in these times of ours," he would say from the platform,
"and let us begin the reform in ourselves, etc."
That was the beautiful and enviable manner of his preaching which, though he spoke out
quite openly, did not irritate but rather won the respect and veneration of all.
When giving conferences to the clergy, he sought out every means possible for jarring them
from their inertia and animating them towards a saintly and sanctifying life. He showed them due
respect and, when his audience was a mixed group, he never said a word offensive to the clergy.
But, in preaching to the clergy alone, he spoke very forcefully and decisively, reprimanding
any improper conduct that at times had been ascribed to priests, yet balancing that strong and
energetic approach with something like this: "Let us remember, no, I should say let me remember,
something that we all know for sure. God is not happy with us."
In the Mission in Teramo, the first point for the renewal of the clergy was to impress upon
themthe obligation that priests have, namely, to be saints. Second, the duty of growing in perfection
day by day. Third, the means to personal holiness, that is, mental prayer which must never be omitted
on any day, even when busily occupied in the work of the ministry. Such was the example given by
St. Francis Xavier, St. Charles, Father Avila - never excusing themselves from it. Fourth, the zeal
that all, even the simple priests, must exert for the salvation of souls, demonstrating that the apostolic
life is inherent to the sacerdotal character and that the means to be used are: purity of intention,
application to study and, in practice, not to be limited by consideration of persons or time, not to be
discouraged by difficulties, but to be concerned for the salvation of souls with a spirit of gentleness
and charity. Fifth, there are obstacles standing in the way of a priest attaining sanctity, perfection and
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apostolic zeal, namely, impurity, pride and avarice; emphasis is to be placed on the chastity, humility
and detachment that is required in the priest. Sixth, there is the Sacrifice of the Mass which he called
the mystery of faith since it contains in compendium form, all the other mysteries which, in turn,
flow from it. As a reminder, he would give them a saying of St. Joseph Calasanctius: "The good
priest speaks little, works hard, suffers all."
I put together all of this information from the summary, that I have frequently cited, of the
Mission given in Teramo, written by Fr. Nicola Palma, describing the conferences to the clergy. But,
in addition to that, I know that he was accustomed to treat these same topics, though perhaps he
would vary the method - in one place this way, in another place another way. In other words, he
would adapt the conferences in accordance with the needs as he saw them.
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CHAPTER IV
THE FOUNDER
I knowvery well that the Servant of God instituted a congregation of which I am, fortunately,
a part. I know further that it presently has the identification "of the Mission" under the title of the
most Precious Blood.
However, from the very beginning of this institute and for some time after, there were
different personalities involved, namely, Fr. Gaetano Bonanni, nowthe bishop of Norcia; Monsignor
Belisario Cristaldi, later a cardinal of holy Mother Church; Canon Francesco Albertini, later bishop
of Terracina, Sezze and Piperno; finally, the Servant of God.
This pious association, at the start, was called: Evangelical Workers; Missionary Priests;
Secular Missionaries; and then: Missionaries of the Archconfraternity of the most Precious Blood;
also, the Institute of the Houses of Missions and Retreats of the most Precious Blood; and, finally,
with the title, as I mentioned above, Congregation of the Mission of the most Precious Blood.
At its initiation Gaetano Bonanni was designated the superior, while people said, and they
even printed, that the founder was Monsignor Albertini; finally, there was the Servant of God, who
was considered at all times by me and by others as the founder chosen by God for this purpose.
Consequently, to remove all confusion, I consider it opportune to treat the entire matter here as
exactly as possible.
As a beginning, I shall give here the first write-up covering the report made regarding the
Congregation of the Most Precious Blood that was presented to the Sacred Congregation of Bishops
and Regulars when approval for the Institute was sought. Its title is: Origine della Congregazione ed
approvazione della Santa Sede. It says the following:
1. This congregation, which functions under the august title of the most Precious Blood, was
born and grew up in the shadows of the Holy See, proud to refer to this solid foundation and to all
the advantages that have brought it finally to its present status. Indeed, it was Pius VII, of holy
memory, who acknowledged its initial design and ordered it to be carried out. He laid the basis for its
consolidation and, in every way proper to his pastoral and paternal solicitude, sought its progress. All
of these facts, besides being publicly known and attested to by witnesses who are still living, are
supported by undeniable monuments.
2. The primary stone in this edifice was the Servant of God, Gaspare del Bufalo, a Roman
priest, Canon of the Basilica of San Marco, who entered into his eternal rest on December 28, 1837.
In 1814, having returned from exile, imposed upon him because of the well-known general
tribulations of the Church, and then following the counsel of very reliable men, particularly
Francesco Albertini, the Canon of San Nicola in Carcere Tulliano, his spiritual director who later
took over the direction as bishop of Terracina, Gaspar decided to dedicate himself entirely to the
work of the holy ministry for the well-being of his neighbor. Together with Albertini and with
Monsignor Belisario Cristaldi, later Cardinal, he proposed to His Holiness Pius VII a plan (which I
believe was explained to himby Monsignor Cristaldi) opening up a broad field of activityfor secular
priests to exert their zealous efforts.
He pointed out how Missions could satisfy the desires that people were manifesting for
spiritual direction; he showed the need for animating the secular clergy to the proper fulfillment of
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the works of the ministry; he stressed the usefulness of opening up, in each province, a central house,
staffed with priests who could then be moved easily from one place to another, leading people back
to living good lives; he proposed that the beginning of this work could be facilitated if the Holy See
would assign themthe house and church of San Felice, situated near the area of Giano, in the diocese
of Spoleto. This plan was most pleasing to the Pontiff since it fit in so well with his own outlook and
seemed to be appropriate for regarding the serious losses suffered byreligion during the past political
upheaval. He did not hesitate at all in giving his approval, expressly stating that he recognized this as
something useful for Christianity. So, he sent a memorandumto Monsignor Rivarola, giving himthe
necessary faculties.
3. In virtue of the faculties granted by the Pope, Monsignor Rivarola issued the decree on
November 14, 1814, granting the property and the church of San Felice, along with an annual
income, to the brand-new Society of Missionaries. Canon Del Bufalo, with the agreement of
Francesco Albertini and Monsignor Cristaldi, decided that the grant be registered in the name of Fr.
Gaetano Bonanni, a Roman priest with whom, along with a number of others, he had been associated
in achieving the same objectives.
4. Since all the works of the Lord are effected in the company of many tribulations, so too
here, from the very beginning, multiple difficulties arose, as is evident from the memoranda
preserved still in the archives of San Paolo in Albano. (Note: This should have said the general
archives which temporarily were kept in the Mission House in Albano.) They were unable to take
possession of the locale and church granted to themby sovereign beneficence, without encountering
troubles. In fact, it was necessary to appeal to the untiring efforts of Monsignor Cristaldi; who
became thereby the bulwark and defender of the pious institute. He saw to the presentation of the
appeal of the Missionaries to the Sacred Congregation of the Reform and spoke, to the Supreme
Pontiff, informing him of everything. As a consequence of this, the Sacred Congregation of the
Reform, on February 13, 1815, initiated a study of the situation, approved the plan, and had the
Secretary, Monsignor Sala, write to the bishop of Spoleto, directing himto execute immediately the
papal rescript, admitting the Missionaries to San Felice. After this, possession of the locale was taken
by legal order of the Monsignor Archdeacon (Note: this should have said Prior) Luparini of Spoleto,
July 5, 1815.
5. Then, with things moving along smoothly, Canon del Bufalo and Gaetano Bonanni, on
July 26 of that year, went to see Pope Pius VII to thank His Holiness for such beneficence and also to
ask him for some financial support to meet the expenses for the repairs that had to be made in the
locale that had been granted to them. After attending the Pope's Mass that morning, they were
admitted to the audience with him. The Holy Father welcomed themwith signs of special kindness,
blessed the work which they were about to undertake, and showed his total satisfaction by sending
their request for money, to cover initial expenses, to the most reverend treasurer. After that audience,
Canon Gaspar del Bufalo, more enthusiastic than ever, left Rome that very night and headed for
Spoleto. After first getting the blessing of the diocesan bishop, he went to San Felice to prepare
everything that would be urgently needed, and to await the arrival of his companions. They arrived
there on August 11. They were met by the clergy and the people amidst festive shouts, ringing of
bells and demonstrations of singular joy. Atriduumwas begun and on the 15th, the day dedicated to
the Assumption of the Queen of heaven, a solemn celebration was observed. In thanksgiving, they
chanted the Te Deum (it had been sung in the evening of the 11th and repeated on the feast of the
Assumption) with a great concourse of people coming even from the nearby places. That day was
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regarded as the birthday of the Institute.
6. Long before the establishment of this group, there were extraordinary souls, enlightened
and favored by God, and one, in particular, a Paolotta nun, Sister Maria Agnese del Verbo Incarnato,
who died in Rome in 1810 with the reputation of outstanding virtue. The facts involved here will
become better known by the public when the life of Canon del Bufalo will be published.
7. After the opening of the Mission House in San Felice, the Servant of God left his very
capable colleague, Fr. Gaetano Bonanni, there as the director. Later, the Pope summoned himto fill
the episcopal see of Norcia. At the beginning of September, Gaspar returned to Rome to hunt for
new workers and new means to continue the labor that had just begun, thus extending the glories of
the most Precious Blood.
Up to this point, those were citations from the article.
With regard to what the article says about the Paolotta nun, I can say that fromthe time that I
became a member of the institute, I heard them speak about that. It seems to me that I heard it from
Fr. Francesco Pierantoni and also from Fr. Biagio Valentini. In my own hands, I had held the
spiritual testament that she, a Servant of God, made to her confessor, a certain Ranchiasi, I believe.
However, finding nothing there about this matter, I spoke of it to the Servant of God and he
answered that what pertained to the institute had occurred between the Paolotta nun and Francesco
Albertini. Since he cut off the discussion, I couldn't find out more from him.
Nevertheless, I did discover that the aforementioned Sister MariaAgnese told Albertini about
the upheaval that later actually occurred; she described what they would have to suffer. I heard this
referred to by the Servant of God. Furthermore, she said that he (Albertini) would be sent into exile
along with a priest whomGod would make use of one day to promote his glory. She indicated that he
was very devoted to St. Francis Xavier.
I do not recall precisely whether it was Fr. Pierantoni or others who told me that, along with
some other features about the Society that occurred later. I knowvery well that I found this matter in
the memoranda preserved in the Mission House in Giano, which I organized around 1831.
In addition, I know, from the words of Fr. Biagio Valentini, that Albertini, while watching
over the Servant of God as he drew close to death in Piacenza, assured him that he would be cured.
From Valentini I likewise learned that when the Servant of God expressed the desire to become a
Jesuit, with Albertini's approval, even though he realized that this would stand in the way of his
intention of setting up a missionary group, he nevertheless went ahead and acted as though he had
never heard the nun's prediction.
At this point, I must not overlook a note that is preserved in our general archives. The
identification of the note is as follows: "Monte Cirignone, September 1828". This date is given byFr.
Giovanni Chiodi The content of the note says:
"This nun lives in a monastery of the Papal States. In the year of 1838, she is around 39 years
old and in the early years of her adolescence she wanted there to be a beautiful institute devoted to
the most Precious Blood. Indeed, that desire was expressed in a statement that she uttered when she
asked her mother whether, in the Church, there were other institutes than the Franciscans, the
Augustinians, the Dominicans etc. The mother replied that there were Jesuits, Passionists. The young
girl remarked: So, there are Passionists? Yes - answered the mother. The daughter then asked if there
was an institute of the most Precious Blood. The mother replied, no. At this, the young girl was very
disappointed and said to the Lord with total simplicity: O Lord, see to it that one day there be one.
The devotion of this nun seemed excessive (for anyone unacquainted with the arcane) in
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behalf of an Institute of the most Precious Blood. She prayed a great deal for success of it. I, the
undersigned, attest (one can read it here) that that narration belongs to a Sister Amante Maria Sofia
who is speaking about herself. I heard her on the occasion when I conducted the retreat for the nuns
of Monte Cirignone where this religious woman in residence. Added to the above-mentioned
narration is the fact that her mother inculcated very stronglyupon her familythe devotion of the most
Precious Blood. When this religious asked her mother whether in the Church there was any institute
under that title, the year was 1807 when the girl was eight years old. Now, she is a nun with the
reputation of being very virtuous. This is all reported by Chiodi.
The first house: San Felice in Giano
I move on now to the details dealing with what was said in the article dealing with the
aforementioned story. I spoke elsewhere of how the Servant of God was invited by Fr. Santelli to
join up with Bonanni (with whomSantelli had already in 1808 promoted the oratory of Santa Maria
in Vincis) and his companions. I reported the response that the Servant of God sent fromFirenze
on January 14, 1814.
Furthermore, I pointed out upon his return to Rome, the Servant of God wrote a letter,
dated April 1, 1814, to Monsignor Ginnasi in which he says that on the following day he would
be beginning a retreat in the Cappellette of San Luigi. I have the impression that at this retreat
the Servant God made the acquaintance of Monsignor Cristaldi, who came to knowdeeply the
heart the Servant of God and to establish a very deep feeling of friendship with himthat would
direct him in the promotion of the glory of God.
However all this may have developed, I move on now to report a letter written by the
Servant of God from Rome, dated September 22, 1814, to Fr. Gaetano Bonanni. It says:
Very dear Fr. Gaetano: with pleasure I have read your esteemed letter of the 18th of
the current month and I am consoled by your surrendering yourself so zealously to the
Vineyard of Jesus Christ and the sanctification of souls. The one thing that grieves me is
receiving fromyou an absolute refusal to agree to the missions in Ronciglione, of which have
often personally spoken aloud. Have you however reflected well on your denial? Have you
weighed it well on the scales of prayer and have you made use of that ecclesiastical shrewdness
which, in the sundry works of the Lord's glory, selects the one which according to the rules of
prudence tends not only to the glory of God but to the greater glory of the Lord? The kindness
with which you have regarded me and the confidence which our friendship of long standing
permits, and even more so, the interests of our nascent institution of the missions, all indeed
inspire me to write with a holy freedom.
Very briefly, let us consider the reasons for your non-acceptance. The first regards the
obligation of Choir. As to this are you perhaps satisfied only in preferring Subiaco to
Ronciglione? And if to calm your conscience you avail yourself of the necessary permissions
will this not then redound to the favor of those people who for a very long time have not heard
the voice of a Missionary, neither recently nor in the distant past? Still further, do you not see
in this work the hand of God who, by leading us to Ronciglione, is opening up a way to
Toscanella where, by anticipation, the echo of the glories of the Lord wrought there will
resound? This likewise will serve to dispose that settlement for the reception of a new
foundation. Do you not know that the locales at present are assigned to religious communities
by the Ordinaries of the places, and do you not realize that when the Vicar General notices our
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failure to keep the word given to him solemnly by letter, he might establish things quite
differently than the systemalready set up? Would he not be perfectly right in reproaching us
for our coldness and lack of care?
So, let us follow once again the paths of that Providence which has already given and
continues to give to our works very manifest signs of approval. Not rarely does Lucifer clothe
himself like an angel of light in order to cut off access to things that are of greater concern. An
Evangelical Worker for whomthe way is openedto perpetuate sucha praiseworthy institution,
even after his death, must not abandon the undertaking to which he has committed himself,
postponing it for some other good whose stability is equally uncertain.
When we go to Ronciglione, I can assure you of finding others to be aggregated to the
newfoundation and having obtained the Choir permissionnowfor myself, I will be able to lend
myself to it with full energy. All I want is the will of the Lord. He, however, though wanting us
as simple as doves, desires that we use the prudence of the serpent.
May God be with us and with greetings to our Companions in common, with a tender
embrace in the Heart of Jesus, I am "
I point out that this letter is not signed by the Servant of God but it cannot be doubted
that it is his handwriting and his style. This letter did not achieve its intent and the foundation
in Toscanella was never accomplished.
The Servant of God went to Giano in October and looked over the church and monastery of
San Felice. He returned then to Rome where he spoke of this to Bonanni and the companions and
later to Monsignor Cristaldi. The latter took upon himself the job of reviewing the entire, simply-laid
out plan, so as to more easily bring about its fulfillment. The memorandumthat was presented to His
Holiness was as follows:
"Most blessed Father, a holy enthusiasmmoves all of the people to request holymissions and
also stimulates many of the secular clergy to exert themselves in this field of the apostolate. It is,
therefore, a good thing to cultivate their enthusiasm and provide them with the means necessary,
since the religious orders are not sufficiently numerous to handle all of the requests, especially in
these days when vocations are lacking. Then, too, the restoration itself of religious orders, notably
that of the Jesuits, is a most useful thing. For, with the secular clergy experiencing a want of
opportunities and means for apostolic work, it was an easy process for the clergyto fall into a state of
inertia and ignorance.
Consequently, this plan calls for the establishment of a House of secular missionaries in
each Province. That House is to serve as the center of activity for that Province. From time to time,
the priests enrolled in this group can meet together there. To fulfill the purpose of this work, it would
be sufficient that only two or three priests actually reside in each central House, and be receptive to
the requests of the people at the same time. The Association of Secular Priests would be kept
informed of the needs, while still remaining in their own houses; and, in turn, theywould be asked to
participate in this or the other mission, depending on their own availability and adaptability.
To promote and increase the number of priests enrolled in this group, especially the two or
three who would be assigned to each central House in the various Provinces, several times during the
year they will conduct retreats for the clergy, and from among that number, a selection will be made
of those who seem to be best equipped. This plan coordinates a number of good points, for, at one
and the same time, it stimulates the zeal of the secular clergy as well as affords satisfaction to the
widespread needs of the people, in particular, around Giano.
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Likewise, it is a very easy plan to execute insofar as it does not require the erection of a lot
of houses, since only one is needed in each Province. This House should be easily located and
adapted. Since the number of individuals involved is not great, the cost of maintenance or travel over
long distances etc. is minimal. In the course of a year, the expenses would be handled by each one in
his own house, with the exception of those few who will be living in the central House of each
Province. Their travelling expenses will be minor since they will have just short trips around the
Province itself. So, by keeping expenses down, a thing that is surely to be sought after, they will
manage to avoid innumerable headaches, a misery which would not exclude that of higher costs.
We, therefore, ask for the approval of this plan. In order to begin immediately with its
execution where possible, we ask, at this time, that it be in the Province of Umbria in the house and
church of San Felice in the Giano area. This property belonged previously to the Augustinian
Fathers, then was given to the Passionists who, of late, have formallyrenounced it. At the same time,
we ask that the annual subsidy of three hundred scudi, granted to the schools of Spoleto when the
income of this house and church were surrendered, be now granted to us.
Also, in order not to delay the execution of this plan, for that reason or anyother, to attain its
full development, we petition Your Holiness to appoint whomever you deemfit to be in charge. That
... This plan will satisfy the requests of the people of Giano who are spread about over a vast area.
They have been abandoned there in the region of San Felice, held first by the Augustinians, then the
Passionists, and in which the present petitioners are desirous of being the replacements. That..."
This memorandum is found in the episcopal chancery of Spoleto. On a page that I found
among the papers of Monsignor Cristaldi, I noted the following:
"To the petition presented at the request of the priests, Fr. Gaetano Bonanni and his fellow
secular missionaries, the following rescripts were issued:
"To His Holiness of our Lord, Pope Pius VII; Rescript of the Holy Father: To Monsignor
Rivarola with the faculties"
The rescript from the Commission for Ecclesiastical Benefices stated:
"On this date, November 30, 1814. In virtue of the faculties granted to me by His Holiness in
the above-mentioned rescript and in view of the formal renunciation made to the Administrative
Commission for Ecclesiastical Benefices by the Passionist Fathers of the monastery of Giano in the
diocese of Spoleto, which includes the church of San Felice, the monastery and its surroundings, as
well as the annual sum of three hundred scudi, whose payment in their favor was granted to the
schools of Spoleto as an income from the goods formerly belonging to the aforesaid area and its
occupants. This same annual sum, the church, the monastery and its surroundings are nowgranted to
the Pious Institute whose name is proposed in the enclosed petition and, through it, to the priest Fr.
Gaetano Bonanni, his companions and his successors in the aforesaid Institute.
In the same way, the completeness and extension that was enjoyed bythe Passionist Fathers
in the possession of said locale and the enjoyment of said sum of money, to its new replacements,
with the option of collecting past subsidies, not yet paid, so as to be able to provide for the necessary
repairs and everything else that will be needed, with the full understanding that the admission of new
candidates and the exercise of religious functions will be subject to the most reverend bishop of
Spoleto and the general administration of that city, in the execution of this rescript. A. Rivarola,
President. Rev. to 2 Rescript, N. 3956.
To the request advanced by the people of Giano to the Administrative Commission for
Ecclesiastical Benefices, the following was issued:
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"Rescript, on this date of November 30, 1814.
"With the present rescript, provision is made in favor of a Societyof Secular Missionaries. A.
Rivarola, President. Rev. to 2, N, 3995.
On a page printed in Rome in 1814 bythe Gamerale Press, under the heading "Administrative
Commission for Ecclesiastical Benefices", it states:
"Eleventh listing of churches, corporations and ecclesiastical persons in whose favor the
prompt restitution of unsold properties has been ordered, pursuant to the respective requests made to
the Congregation on the 2, 4, 11, 16, 18, 21, 23, and 30 of November 1814."
In that listing we note:
"The priest, Fr. Gaetano Bonanni and other missionaries: Grant of the monastery of Giano,
lately renounced by the Passionist Fathers."
After the rescript was issued, Monsignor Cristaldi informed the Servant of God. In a letter
from Cristaldi, dated December 6, 1814, though written in a different handwriting, we read:
"Everything is all set for the consignment of Giano. So, either at dinner time, which is a time
convenient for me, or at some other time convenient for you, you will be able to pick up everything
that is necessary. However, I point out that since I will have to go to an audience with our Holy
Father, I am not sure of being back home until the 17th hour. Everything necessary should be ready
by the time of the noon meal."
This letter is in our general archives under the heading "Istituto".
At this point, I must also report a letter of Fr. Antonio Santelli, addressed to Ronciglione to
Fr. Gaetano Bonanni, mailed from Rome on December 6, 1814:
"Misericordias Domini in aeternum cantabo." Who can tire of praising, blessing and
thanking the Lord? The insuperable mountains of difficulties have finally melted away like wax, the
snares that have been binding us have been broken, and divine mercy has risen gloriously
triumphant. Misericordias Domini in aeternum cantabo. Peter finally has spoken concerning the
destiny of our association. He has decided, first of all, to recognize us in the fullest degree. The
person who has supplied him with the information has been the very zealous Monsignor Cristaldi.
The Pontiff has judged us to be useful for the reform of morals in behalf of the welfare of
Christianity and thus has deigned to give us his approval and blessing. He has appointed Fr. Bonanni
as the superior of the Missions. He has granted the house in Giano of Umbria to our group. He has
assigned three hundred scudi annually to be collected from the schools of Spoleto, as well as the
back-payments of three hundred scudi, not yet satisfied. All this in favor of Fr. Bonanni, the superior,
his companions and his successors in perpetuity.
What more can we desire? Is this not the culmination of our desires, the fulfillment of our
wishes? Our entire concern, now, must be to correspond to the will of God as manifested to us
through his Vicar, so that this first house will have a successful beginning. The well-being of this
house will determine the future welfare of our association. Monsignor Cristaldi wants Canon
Gonnelli, our procurator, to leave immediately for Spoleto, supplied with all the necessary
recommendations, orders from the Secretary of State and the rescript of the Holy Father, in order to
take possession in a formal way of the house in Giano, the three hundred scudi from the Curia in
Spoleto, as well as to receive the blessing of the bishop and get to know each other mutually. Great
haste and energy is necessary in this matter since the faculties granted by the Commission for
Ecclesiastical Benefices expire on the 15th and also because the schools of Spoleto will attempt, at
all costs, to save themselves from paying out those three hundred scudi.
104
As for the members who are to be in residence in Giano, there is you, first of all, who have
been assigned there by the grant. Monsignor Cristaldi, with the faculties received from the Holy
Father, commands you, in virtue of holy obedience, once your mission work in Ronciglione is
completed, to go there directly, without stopping off in Rome. There, you are to make arrangements
for spiritual needs while the temporalities will be handled by a procurator. The latter, however, will
be reliant on the procurator general in Rome so that everything will proceed according to regulations.
Finally, Monsignor Cristaldi says that even if, per impossible, you do not get anypayment at
all of those three hundred scudi from Spoleto, nevertheless one hundred scudi will be sent as your
patrimony and you will be able to live tranquilly from that aspect. As for any Lenten preaching in
Terracina, it seems that it was sought in vain, since someone else has been engaged. This, too, seems
a touch of Divine Providence, so that you will not abandon this newborn association. With regard to
the maintenance of members, donations, masses in abundance there and the generous support of
Lawyer Giuseppe Paolucci and other landowners will be adequate for the upkeep of four individuals.
In accordance with the plan set up by Monsignor Cristaldi, from the very beginning there
will be need for three priests and one lay-brother. As of now, the priests could be Fr. Sinceri, who
signed up in Rome and would be able to be there until Lent, Fr. Adriano Giampedi, who could
assume the position of procurator, setting up everything related to economical administration for that
house in Giano. As for the lay-helper, we already have our sights on a young Roman of good
reputation, talented and very energetic, who will perhaps join us.
In the meanwhile, I shall write to the most recent men aggregated to our group, Fr.
Ciattadini from Terni and Canon Bonifazi from Tori, very wholesome men, backed by most
favorable recommendations. They would be able to support themselves from their patrimony and
could be encouraged to go to go to substitute for Frs. Sinceri and Giampedi, especially during Lent.
That is all for now, this is a most serious business and, while sending you my greetings ...
1
Meanwhile, Fr. Gonnelli, having been sent to Spoleto, as mentioned in Fr. Santelli's letter,
conferred with the bishop but was unable to bring about any settlement. Among the papers of
Monsignor Cristaldi, I discovered a letter fromthat bishop with the date December 9, 1814, in which
this most worthy Monsignor Canali says to the esteemed Monsignor Cristaldi:
1
Translator's note: Fr. Santelli; a member of the missionary group, the Evangelical Workers, founded by
Bonanni, did not enter the Society but always remained a staunch support of it. He was the first one to write a biography
of St. Gaspar. It was never actually published but became a primary source of information for succeeding biographies. It
has just recently been published.[1993].
"Canon Gonnelli visited me concerning the matter of the monastery of San Felice in Giano. I
could not allow myself to execute what he was requesting, after hearing a petition made by the
gentlemen in charge of this city's government to his eminence the Cardinal Pro-Secretary of State
105
this past November. The entire position described by them was sent to me for my mature consider-
ation. So, to fulfill the charge placed upon me, it will be necessary first to come to some agreement
on the matter, for this is something that does not depend absolutely upon my judgement alone. It is
something in which the government people must also have a part."
Monsignor Adriano Luparini of Spoleto wrote to Monsignor Cristaldi, saying:
"I made it my duty to handle carefully what your illustrious Lordship asked of me concerning
the matter of San Felice in Giano. The only thing lacking was the consent of our most reverend
bishop which I considered necessary in order to maintain the proper order of things. I suggested to
Canon Gonnelli that he visit the bishop, which he then proceeded to do, but did not succeed in
obtaining what he sought, for the bishop opposed the execution of the Rescript. With such a state of
things, I did not know what I should do, since I consider it necessary that these new subjects of his
should get along well with the Ordinary. It is hoped that later there might be a change of heart, but
presently I see him to be adamant in this matter since he is obliged to be concerned about a petition
made by the local governing body to the Secretary of State. On every occasion, I am ready to make
myself available for your decisions, but I do not relish the idea of tangling with the bishop. I owe him
so much."
Monsignor Ludovico Gazzoli, the Delegate in Spoleto, likewise expressed his concern as is
evident in the letters preserved with others in our general archives. There is also another letter from
Monsignor Canali, dated December 17, 1814, in which a plan is described for exchanging the locale
of San Felice with that of the Madonna di Loreto in Spoleto. He says that he sees the Association of
Workers to be necessary for the renewal of the people and that in the new place suggested they
would be under his immediate supervision, accepting new recruits and making themselves more
easily available throughout the diocese. He says he would prefer to have the Passionists remain in
Giano rather than the simple priests since the latter who are "not members of an order can be at my
disposal today or tomorrow, whereas, the former, on the contrary, are dependent on and obedient to
their superiors and, in case of need, can quickly supply replacements."
Fr. Antonio Santelli also wrote from Rome on December 16, 1814 to Fr. Sinceri:
"Because of certain differences of opinion that have arisen with the bishop of Spoleto, the
execution of the Papal Rescript has not taken place as yet. Our procurator general, Fr. Gonnelli,
wrote a short while ago from Spoleto to inform us of this and that we should not move yet into
Giano.
With things being in such a state, Monsignor Cristaldi put forth every possible effort to bring
about a settlement. In our general archives there are rough copies made by Monsignor Cristaldi,
discovered by me among his papers, in which one can see how he exerted himself in favor of the
Association. There is also a page, relating to the public schools of Spoleto, in which the Sacred
Congregation of the Reform under date of January 16, 1815, decided that the Association could
temporarily reside in Giano. But this was not agreeable to Monsignor Cristaldi and he negotiated
insistently with the Sacred Congregation and Monsignor Sala, its secretary. The latter promised his
full cooperation in a note written on January 26, 1815. In another note, dated February 15, 1815, this
Monsignor Giuseppe Antonio Sala said:
"My most venerable Monsignor, the request recommended byyou and supported bythe most
eminent Vicar has had a successful outcome insofar as the Sacred Congregation has consented to the
granting of the monastery of San Felice in Giano in favor of the new Institute of Secular Priests,
completely, as described in the Rescript issued by Monsignor Rivarola. The one thing required, in
106
order to be assured of the fulfillment of the agreement and especially the permanent residence of
three priests in Giano, is the acceptance by the bishop of Spoleto, responsible for them. For that
reason, I amwriting an official letter to him, in accordance with the orders given to me bythe Sacred
Congregation. In the meantime, I am returning to you the original Rescript so that you can make
proper use of it. I am ready to carry out any further directives from you."
Pursuant to the Rescript, the Servant of God wrote
2
to Bonanni, as follows:
"With this letter I aminforming you of the consoling news which we have been awaiting. The
other day, Monsignor Cristaldi told me of the decision made in behalf of our group in Giano. Every-
thing has worked out marvelously. The Congregation of the Reformhas already issued the Rescript
and we have been assigned the annual three-hundred scudi income for the maintenance of three
individuals there, two of whom, even on the occasion of a Mission, will take care of the people in the
area as well as anyone else who would like to withdraw to our house to make a retreat. Since you
yourself, after completing your Lenten preaching, will have to go there to take possession, I have
become interested in seeing that, in the meantime, you are properly provided for and yet freed of the
benefice which you presently have. Monsignor Cristaldi has asked me to extend to you this request.
Thought will be given to finding a substitute of a free pension which will allow you to manage your
livelihood in the apostolic ministry. I, however, did not wish to extend it to you on my own, for fear
that I might make mistakes in the terms. I would like to have it in your own handwriting, so, I beg
you to send me this by return mail. In that way, you can be specific about it and anything else that
you deemexpedient. If you wish, in your statement you can mention even the person in whose favor
you wish to renounce it, yet handling it as a change that must, it seems to me, go through the Datary.
That will not be an easy matter for them to provide you with a pension and at the same time be
deprived of the freedom of conferring the benefice on someone else. Nevertheless, I shall not fail to
faithfullyrelate to Cristaldi whatever you say. Furthermore, in a matter of such delicacy, I would like
you to write to me with the greatest clarity, foreseeing every possibility, in order to avoid delay. May
the Lord be blessed in everything. For your own information, then, I also tell you that I have
contacted Fr. Sinceri before he took off for Ronciglione, I understand that he is willing to join you in
the house in Giano, at least for a time, and the same is true for Giampedi. Negotiations continue with
Toscanella and God will not fail to give us new recruits. In short, you will receive all the papers,
rescripts and everything else concerning Giano, and I expect that you will hand them over to
Monsignor Sala, secretary of the Reform. So, here we are, ready to open a vast new field for doing
great work and for keeping ever alive in the clergy the apostolic spirit. Recommend me sine
intermissione to the Lord, for the need is great."
On February 25, 1815, Monsignor Cristaldi wrote from Rome to Fr. Gaetano Bonanni in
Sutri where he happened to be at the time:
2
Lett. n. 103
"I am sending you the original informational notification from the Secretary of the Reform
and the first rescript issued by the Commission for Ecclesiastical Benefices, that is, from our Holy
Father, but in copy form. I amdoing it in this way in order not to expose the originals to be lost since
107
the matter is substantially covered in the most reverend secretary's notification as well as in the forms
exhibited to the most reverend bishop of Spoleto by Canon Gonnelli, the same effect should result. I
am hopeful that everything will turn out happily and I am praying constantly to the Lord. I shall tell
you everything else about the association as well as what will pertain to you, after you have returned
from Spoleto to Rome. I remain constantly."
Then, a postscript:
"In Giano, you will also have the advantage of using Paolucci's house."
The Servant of God wrote to Cristaldi a letter
3
dated February 28, 1815. He says:
"Enclosed are my petition andmemorandumwith reference to the locale of San Norberto for
our association."
It is to be noted here that up to that time, attempts had been made to obtain an establishment
in Rome. That is what the above memorandum treats. The Servant of God continues in his letter,
saying:
"I have had no letters fromBonanni. At any rate, however, right nowhe will not be available
for the establishment of the house in Giano and furthermore some compensation should not be
over-looked. I warmly recommend this concern of mine to your charity; whatever you can do will be
perfectly acceptable. Likewise, I remind you to send him the papers and also see that the subsidy is
adequate, as we discussed in person, so that there will be nothing more to worry about except to
serve God and to sanctify souls. I look upon you as a father to me; so, you can realize my feelings of
acknowledgment and gratitude for your many out- standing and valued favors. I shall never cease
repeating: Retribuere. With feelings of deepest respect."
Postscript follows:
"I am not sending you Bonanni's petition since I am waiting for him to send me it in his own
handwriting. So far, I have not received it."
Monsignor Cristaldi sent a reply on the 28th of February. (Note: here the year is indicated as
1814, but that was written in someone else's handwriting; it should be 1815).
His letter states.
"I shall await the memorandum from our Fr. Gaetano. On my part, I shall do all that I can.
You are to help me with your prayers. Meanwhile, let me say that the desire of the good Canon
Albertini is also mine, namely, that the union or the congregation of missionaries should be erected
under the title of the most Precious Blood of Jesus; the Blood that cancels out all sins, the Blood that
saves souls, the Blood that strengthens the words of the missionaries and makes them effective in
bringing forth good results from their missions. Pray for me and be assured of ..."
Once again the Servant of God wrote
4
Fr. Gaetano Bonanni in Sutri, on March 1, 1815:
"With indescribable consolation did I receive our esteemed letter of this past 26th, to which I
mnowgiving a prompt reply. I amsurprised by what you tell me about the move made byour people
to impede the missions in Acquapendente as far as I amconcerned, I have no misgivings at all about
that, since I am convinced that there simply must have been some involuntary misunderstanding
3
Lett. n. 104.
4
Lett. n. 105.
108
made in the negotiations; well-known is the zeal of all of our people enrolled. Whatever the case may
have been, do not worry about it any more and, while maintaining the bond of charity and a good
intention, let us seek only to lay up treasures in heaven.
Avariation in opinions is inevitable in present circumstances; it is fitting, therefore, to heal
all with the balm of charity which you, day by day, exemplify so masterfully. May all things be for
the greater glory of God fromwhomomne donumprocedit, whereas of ourselves we are nothing but
misery and sin. Si quid gloriabor ... Soli Deo honor. But, oh, how I am comforted by reflection on
the divine action which never fails to raise up truly tireless workers in the preaching of the gospel,
thus bringing salvation to wayward children! Confitemini Domino quoniambonus. ... Courage in the
work of the apostolate, for the time of suffering is short but the joys are eternal.
Nowlet us take up what you treat in your letter. I have already re-copied your petition. You
can help the process with your prayers which I also implore in a special way for my poor soul. Next,
I notice in your letter that you mention certain difficulties which you raise concerning the house in
Giano. Please realize that because of the haste with which I wrote my last letter to you, I was
prevented frominforming you that I had already foreseen much of what you pointed out. The bishop
was not opposed to our association, but was only trying to get the town of Giano to yield the
three-hundred scudi to Spoleto. The town refused to do that, hence, that is why he has been so
adamant.
Notwithstanding all that, it is still proper that a letter should be written. This will not be
overlooked by Monsignor Cristaldi himself who is an admirably zealous worker. So, in this regard,
you can be quite at east with respect to getting fellow-workers. I have to say things that have been a
source of surprise even to me. Accidentally, not many days ago, I encountered Monsignor Marchetti
of Rieti, a student of Marconi. Having engaged him in conversation concerning our work, he had
only the highest possible expressions of gratitude and blessings of God. He assured me that, for that
very reason, he had renounced his canonry in Rieti, as did also another of his companions, adding
further that we were not the only ones to pursue so beautiful a work. I, then, continued bysaying: All
right, then, let us join together in vinculo charitatis, just as Vaselli did previously with Canon Testa
in undertaking the apostolate of Santa Galla. Thus, with all of us tending toward the one goal, we
shall cooperate with each other to bring about its realization. I immediately invited himto attend our
conferences and, tomorrownight, he will be there with great eagerness. He has likewise promised to
write to other zealous priests, friends of his acquaintance.
Truly, in this whole project, I see the hand of God. Do not think that what I am saying is
mere verbiage, something not thoroughly contemplated; no, it is quite clear that the circumstances in
which I have been involved for some time now, have made me quite aware. For some time now, I
have wished to be freed of my duty as canon and have already presented my petition in this regard.
Pray to the Lord that his will be done and that he bless my intentions. Cristaldi is handling also this
concern of mine and all will go well at that time, for me, things will take on a new aspect. During
these days, I amworking steadily to set the house in order. The furnishings are still needed, but I will
continue looking for a way of setting things up well so that with you, then, we can carry out those
long- lived ideas that we had, the result of many long conversations together ever since I first had the
pleasure of meeting you. Above all, prayer. Within days. I hope to have everything systematized.
Every work of God, in its beginnings, runs into some difficulty, because he wants it to be the
reward of the virtuous industriousness of his servants. Pray, too, for Gonnelli so that it will not be
difficult of him to join up with us. I, already, in a prudent fashion, (I mention this in secret to you)
109
have been quieting down his mother's objections and I see that God is blessing my words. Cittadini
from Terni is very eager and ready for anything. The same thing is occurring with other priests. We
are negotiating to get an establishment of a house in Rome. Laus Deo and prayers.
Cristaldi is very busy trying to get an extraordinary subsidy from the Datary to cover the
initial expenses of our association. I, too, had given this some thought at the beginning of Lent
already, since I know only too well what is required for such an undertaking. I have apprised
Gonnelli of all that has occurred to me. Everyone is in favor of it. For the time being, it would be
useful for us to keep in contact with each other by letter and set everything up well. There is no lack
of work in these surroundings."
A postscript follows:
"We are continuing our conferences with great fervor. Monsignor Marchetti, now free of
every involvement, will also go to Giano whenever needed."
Another postscript:.
"Monsignor Cristaldi urges me to place our association under the title of the most Precious
Blood of Jesus. He makes this very just reflection. The evangelical workers exert themselves so that
the Blood of Jesus will be applied for the salvation of souls and that they must offer it continuously,
begging pardon for sinners. Therefore, if other institutes are engaged in propagating this or the other
devotion, this one of the missions must be understood to propagate that devotion which embraces all
the others, namely, that of the price of our redemption: Per Sanguinemsalvi facti sumus. I could not
help but praise the intention of this prelate; therefore, I, too, adopting for myself his principles, say
that our association is now dedicated to the merits of the Blood of Jesus."
Fr. Gaetano Bonanni wrote a letter from Sutri on March 4, 1815 to Monsignor Cristaldi
which said:
"It seems that God wills to have our association for holy missions, for he gives evermore
clear indications of it and now we also have the approbation of the Sacred Congregation of the
Reform as I observe in the notification of the most reverend Secretary of that Congregation which
your illustrious lordship has sent to me along with a copy of the pertinent decrees. Now, we must
take care of the difficulties encountered with the relationship to the bishop of Spoleto so that a new
impediment does not stand in the way. Consequently, it would be good to have a letter from the
bishop saying that he willingly accepts and is not opposed to this, especially because everything is
dependent on him, as is evident in the Secretary's notification. The other difficulty deals with the
question of my benefice. Canon del Bufalo has already presented to you my petition so that as soon
as I am freed of this bond, I should be able to go. In the meanwhile, I am occupied with Lenten
preaching and missions that will be conducted after Easter. During this time, I shall pray to the Lord
that with his efficacious protection all this can be done and also that God will provide us with fervent
and zealous companions to join us in this holy work that is intended for seeking the greater glory of
God and the salvation of souls."
On March 11, 1815, Monsignor Cristaldi sent his reply to Sutri from Rome. It said:
"I have concentrated my efforts in looking into the concerns you expressed and I have man-
aged to have a good deal of help in bringing about success in the matter of Giano. I have dealt with
both the Pope and the Commission for Ecclesiastical Benefices, as well as with the officials of
Spoleto and with the bishop there I smoothed everything out, I overcame everything. Nowthat I have
brought this to a completion, do you want to delay this matter, and with that delay expose it to new
dangers? That would not be good for you, for me or for the glory of God. I am opening up a new
110
field for carrying out the work of Giano in another way to the glory of God, The Holy Father,
impressed by the tremendous good that the holymissions brought about in Viterbo, the ones given by
Monsignor Odescalchi, by Fortuna, Stracchini, Piatti, Muccioli and others, is nowdelighted that the
same can be done by them and other associates in Spoleto, Perugia and Pesaro.
So, if you, Sincere, Giampedi and del Bufalo join up with them, you will be able to win over
more fully the favor of the bishop and of the people of Spoleto. In the interval between the Mission
in Spoleto and the one in Perugia, an interval of a week's rest, you could take possession of the
House in Giano. Oh what beautiful and loving directives of God's providence - to lead you by the
hand, as it were, to accomplish a double good work. Thus, if you are tied up with other Missions,
then assign them to others or postpone them and handle, first, these that Divine Providence is
offering to you, for it is made evident in the very pleasure of our Holy Father, at whose expense they
are being conducted.
I shall await your answer with the return mail so that I can give you the precise place where
you are to join up with the other companions. The problem of your benefice and the canonry of del
Bufalo will soon be worked out. Some money for the initial expenses in Giano will be procured. In
short, there is no other difficulty involved, except that of your own free will, which must surelyyield
to the will of God. It would be a strange thing if I had to struggle with you while all the time favoring
this undertaking. I remain
Bonanni wrote his reply from Sutri on March 11, 1815, as follows:
"I see your great concern or, better said, your great zeal that someone should go to Giano to
initiate the work, at least by taking possession of the church and the House of San Felice. To tell the
truth, I too feel that pressure since I am aware of the great good that will redound for Giano as well
as for the entire diocese of Spoleto, if the work of the Lord takes root there. Consequently, I shall go
there as soon as I can with the confidence that Monsignor Sala affords that the bishop will not be in
opposition but favorable, You must however, make every efficacious attempt to get me freed of my
benefice. Tell Lawyer Paolucci that he might write in the meantime to his agent to lend a hand in
expediting and in something out any difficulties that might arise there in Giano. Let us say to the
Lord: mittat operarios in messem suam."
With conditions being what they were, the unexpected departure of Pius VII from Rome
occurred. It was at this time that the Servant of God wrote
5
to Bonanni on April 1, 1815, the follow-
ing:
"In haste, I amwriting these fewlines, not knowing for sure whether you would still be there.
Monsignor Cristaldi, unexpectedly, had to leave in order to join the HolyFather. I think that he asked
Lawyer Paolucci to take care of the Giano situation, which, mayit please God, will soon be finalized.
Monsignor Marchetti and another very fine priest, who has renounced his canonry for this purpose,
are all set to go to that beloved place of solitude, most opportune also at this time, considering the
circumstances. I am convinced that you will be very happy to have such enthusiastic personnel with
you there. Thus, one sees how the Lord, even in times of tribulation, is pleased to see the
establishment of this good work. However, I do not knowwhether you wish to return beforehand to
Rome. You handle things as you see fit."
5
Lett. n. 108.
111
The Servant of God, then, received a letter from Monsignor Cristaldi from Genoa, dated
April 5, 1815, in which he states:
"My trip was a pleasant one. The Holy Father is very well and receives everywhere the
greatest demonstrations of veneration. Let us pray to God for a good outcome to all of this and for a
safe return. I am enclosing a letter from Canon Marchetti which I have brought along with me,
feeling that it would not be harmful to have it."
That letter is followed by another
6
from the Servant of God to Monsignor Cristaldi on April
19, 1815, addressed to Genoa. It says:
"With indescribable delight I received your most welcome letter of the 5th of the current
month. I amconsoled in learning that your trip was a pleasant one, the optimumstate of health which
you are enjoying, by the mercy of God, and what you said also with regard to the health of the Holy
Father. I am looking forward to the pleasure of seeing you again soon, and, os ad os loqui. In the
meantime, we shall continue to be close to each other in the most loving Heart of Jesus, and therein
we shall pray for God's beneficence on each other. I feel very deeplyyour being far away, but the will
of God is the soothing agent in every affliction. In this same mail-delivery, I shall not fail to write to
Monsignor Marchetti concerning our group for which, even though you maybe distant, you continue
to work for with your usual efficacious zeal. The establishment will take place later, at the time when
it will please the Lord to give us the peace that we have yearned for so long."
On May 17, 1815, Canon Gonnelli wrote to Father Bonanni, among other things, the
following:
"Paolucci has filed the papers and earnestly asks that someone go soon to take possession of
Giano and that he will lend a hand."
Monsignor Francesco Canali, the bishop of Spoleto, wrote to Monsignor Cristaldi on June
30th, the following:
"May the Lord bless the work that is being undertaken by the zealous priests who are coming
to Giano. Considering the vastness and the needs of the diocese, they will not be wanting in opportu-
nities for work, nor will I have worry of seeing them unoccupied. Their arrival, indeed, upsets my
ideas of having the Jesuit Fathers return to this city, since we lack the income for providing what is
necessary for their sustenance. But, if Providence is arranging things differently, we need to be
patient. All I want is that everything turn out for the good and for the benefit of souls. Consequently,
I request both your most reverend excellency as well as Monsignor Rivarola to accept whatever help
I can give. I remain respectfully ..."
This letter was addressed to Rome. Likewise, on June 30, 1815, this same, most esteemed
reverend bishop of Spoleto wrote to Monsignor Giuseppe Antonio Sala, secretary of the
Congregation for the Reform, the following:
"Immediately upon the presentation of the individual bearing the mandate for possession of
Fr. Gaetano Bonanni, I shall not fail to give my assistance in whatever pertains to me, to see that the
individual may enter into possession of the monastery of San Felice in Giano. I am desirous of
success for that group. Certainly, in a diocese as vast as is this one of Spoleto, lacking in workers,
those priests will always find something to do. Nor will I fail to keep them continuously busy to the
advantage of souls. It is true that this undertaking upsets, somewhat, my ideas for the return of the
Jesuit Fathers and, because of the lack of income, it makes it even more difficult to achieve.
6
Lett. n. 110.
112
Nevertheless, these are the Lord's dispositions to which I submit, hoping that he will continue to give
his blessings on us. Therefore, with sentiments of...
Monsignor Ludovico Gazzoli, delegate in Spoleto, in a letter dated likewise on June 30,
1815, says to Monsignor Cristaldi:
"As soon as your most welcome letter got to me, I have been occupied in carrying out your
desires for the establishment of San Felice in Giano and the pious association of the missionaries. I
have succeeded in working things out happily and, next Monday, if time allows, Prior Luparini will
take formal possession of it. Up to now, I have not insisted greatly on the payment of arrear subsidies
for I felt that possession should be executed first. Later, I will look into this matter and you will be
kept informed of-the results.
In another letter, dated July 4th, he states:
"Not yesterday, but tomorrow, the possession of San Felice in Giano will take place
according to the executory rescript of Monsignor Ridolfi, assistant examiner of goods, who sends his
regards. Tonight, I expressly pointed out to himthe matter of arrear payments and at the time that the
mail was being collected, I was able to conclude this affair. I felt it urgent to bring this to your
attention immediately."
Finally, here is the rescript of possession which I report just as I found it in copy formand as
it exists with the other papers in our general archives:
"Francesco Archdeacon Ridolfi, assistant examiner of goods and administrator for
Ecclesiastical Benefices in Spoleto and diocese. In accordance with the rescript of November 30,
1814, of his excellency, the most reverend Monsignor Rivarola, confirmed by the Sacred
Congregation of the Reform on February 13th of the current year, we authorize the most illustrious
and reverend Monsignor Luparini, special deputy of the reverend Father Gaetano Bonanni, superior
of the Pious Institute of Secular Missionaries, to take possession and exercise the rights of ownership
of the church of San Felice in Giano, the monastery and annexed properties; at the same time, we
grant the annual sumof three hundred scudi, whose payment had been assigned to the schools of this
Commune of Spoleto in place of the Passionist Fathers, who were in residence in the
above-mentioned monastery, for the goods which were in their ownership and applied to the same;
likewise, we assign to them the previously unpaid allotments with the express condition, however,
that there be three individuals who will take up permanent residence in that place of retreat. In the
exercise of their services, they will remain subject to this reverend bishop and conform with all the
directives issued by the Sacred Congregation of the Reform, Spoleto, July 4, 1815. Archdeacon
Francesco Ridolfi, assistant examiner for the Reverend Camera Apostolics, and administrator for
Ecclesiastical Benefices, domestic prelate of his Lordship, Pope Pius VII."
Then follows the act of possession:
"On July 5, 1815, I, the undersigned, in the presence of the witnesses whose signatures appear
below, having betaken myself to San Felice in Giano, took formal possession in the name of Fr.
Gaetano Bonanni, superior of his Institute of Secular Missionaries, in accordance with the rescript
which ...
Signed: Adriano Priore Luparini (in his own handwriting). I, Antonio Lili, was present and
was a witness to the above-described act; (his own signature).
Then, a cro + ss for Giovanni Tonelli, unlettered, who was also present and witnessed the
113
above.
On July 5, 1815, the Servant of God wrote to Monsignor Cristaldi the following letter
7
:
7
Lett. n. 112.
"Let us not tire working for the glory of God and for the good of souls. Last night, I had a
long talk with Father Bonanni, who left you just a short while ago. I noticed that his nervousness
proceeded from no other source than that of requesting immediately a change of ecclesiastical
maintenance which, from some thoughts that he expressed in regard to the frequency of choir duty,
caused himto be upset because of certain complaints that he had heard frompeople of note. He is, of
course, most readily disposed to carry out whatever the Vicar of Jesus Christ enjoins upon him.
"Therefore, would you please submit this to the judgment of the Roman Pontiff and, as often
as it may please God to act in such a way, that the mind of the Holy Father will be clearly revealed.
Fr. Gaetano will soon be leaving Rome. His conduct will be justified in the eyes of all concerned. In
this way, it appears that everything at the moment is properly taken care of. I have not overlooked
contacting Fr. Giampedi whom I would like to have in Giano with Bonanni. After a lengthy
discussion, no other difficulty remained for him except for his statement to the bishop of Nocera of
his leaving in order to institute in that diocese a house for spiritual exercises. Because of a feelingof
propriety, he does not wish, at present, to enter into discussion with so worthy a prelate and has
placed the matter in my hands.
"So, it is up to you and your most zealous efforts to find an effective means of carrying out
this evangelical work, most opportune for the plans we have for Giano. Either you might speak
(without referring to Giampedi's words) directly with Bishop Piervisani, or, after agreement with His
Holiness, let it be known to the bishop that it is His Holiness who wishes to have Giampedi go now
with Bonanni to prepare a solid foundation for our first house, a matter of immediate importance.
Later, then, he will be able to return to Nocera to set up, perhaps, another one there with the same
rules as those of our first house in Giano. Good work will be properly done. All of this is placed in
your very skillful and prudent care. Giampedi is one of ours. Also, Bonanni assures me that Fr. Tani
is ready to join his company there.
"Tonight, I expect to meet with Fr. Sinceri and I hope to encourage him to go to Giano, at
least for the first months during which the necessary fundamentals have to be established. In this
same mail delivery, I shall be writing to Bologna to get the rule left for this type of arrangement by
the now-deceased Doctor Del Monte, founder of the Casa di Missione in Bologna. This will provide
us with some illumination. You should try at once to obtain a prompt subsidy from the Datary to
cover their travelling expenses as well as the initial ones dealing with the foundation, thus taking
care of the departure of those workers which I see as something altogether necessary. I know that
there are some bishops who are concerned about his undertaking. Unless you have made some other
judgment, I think that it would be a good thing for them to copy the system being established in
Giano. Since I shall be remaining in Rome, we shall work together for whatever pertains to the solid
establishment and firm progress of our Institute.
"Finally, in reference to the title, that of the most Precious Blood, I think that it, too, was
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something inspired ab alto. The other day, Bonanni expressed his agreement that such a devotion
must be promoted. In short, everything has been brought to a conclusion in the very month of the
Precious Blood per quem salvati et liberate sumus. I close this letter with a prayer for ever greater
fortitude and zeal from the most merciful God, a quo omne datum optimum et omne donum
perfectum procedit."
The Servant of God sent another letter
8
on July 22, 1815 in which he says:
8
Lett. n. 113.
"The renunciation of my canonry is nowsettled and I renewmy concern for the provisions to
be made for our new undertaking. I think it would be a good idea, as I submit myself to your keen
judgment, that next Monday a decision be reached to permit me to leave immediately, using the
mail-coach. Then, on Wednesday, continue the necessary preparations for the House in Giano,
following a definite direction in making the purchase of things of prime need. As many agree, this
would be a much more orderly way of handling things. In Giano, I would await the arrival of the
documents and in that way every moment will be put to the benefit of our association. You decide as
you see fit."
The Servant of God's departure was carried out, but, as I learned from Bonanni when I
questioned him by letter, the two of them went first to get the Holy Father's blessing ...
The Servant of God arrived in Spoleto between the evening of the 27th and the morning of
the 28th of July. I discovered this in a letter of the most reverend bishop of Spoleto, addressed to
Cristaldi, dated July 28, 1815 in which he says:
"This morning Canon del Bufalo, whom I already met in Piacenza, came to visit me.
Afterwards he went on to Giano to observe the locale of San Felice. May the Lord bless this work
which I wish to see prosper for his glory and for the good of souls. Certainly, the men who come will
have a vast field in which to exert their zeal. Neither will I fail to keep them occupied, since the
needs are so pressing in this diocese. Indeed, as long as this project works out well, I should have no
reason to complain about their conduct and I shall not hesitate to help them whenever possible and
show themmy fullest gratitude. I would like your very reverend excellency to be convinced of these
feelings of mine."
115
Here is the letter
9
of the Servant of God to Cristaldi, written from Giano on July 30, 1815:
"I arrived in Spoleto on Thursday after the hour five. This delay was due to our departing
fromRome at the hour seven, as well as to the downpour that came as a surprise to us on the trip and
which prevented us from making the journey with the usual velocity. On Friday morning, with the
agreement of Luparini, who has been very attentive to me, I went to see the most reverend bishop.
He received me very warmly. I managed to get himto understand better the spirit of our organization
and, at present, I find that he has completely changed from his former impressions. Once again, he
defended his position with regard to the Jesuits. Then, calculating what would be a reasonable
amount for expenses in the maintenance of the church and house of San Felice, I got himto agree on
an acceptable sum of money to be available for the Missionaries who will be coming there to serve
principally the people of Giano, but also the rest of the diocese etc.
"When this meeting concluded, I went to see the most reverend Delegate and, discovering
that he was not too well-informed about our group, I told him, in general, as much as I could and we
agreed that Luparini would help him become even better informed. He displayed to me his
satisfaction as well as the concern that he would have by willingly carrying out his part with respect
to our Society.
9
Lett. n. 115.
"After that, I spoke with Sigismondi and the deputies. Along with Luparini, I initiated a
discussion dealing with the arrear payments, as well as the current ones to be made. He offered
various explanations about those arrear payments and I, being only somewhat acquainted with the
awkward situation, declared that it was not up to me to make the decision, and, that they should put
down in writing their position etc., and then await a final decision from Rome. I brought to his
attention the very clear statements on this matter found in the pertinent rescripts, issued by decree of
Monsignor Ridolfi, the administrator of accounts, at the time when Luparini was assigned to take
possession of the church and house in Giano.
In short, I argued that there would be no consideration given to surrendering anything and
that, in the meantime, a reasonable sumof money would be needed for the initial expenses etc. I said
to him that he should set up an account based on the current amount of money, keeping a record of
receipts ... No difficulty was encountered with this plan of mine. The onlything theysaid was that, at
the present time, they were unable to give me anything, but that surely within a short time, they
would work out a budget. Luparini agreed to bring this entire affair to a conclusion and, trusting in
his given word, on that Friday after dinner I then departed for Giano.
"I dismounted at Lawyer Paolucci's house and on Saturday morning I made my way to San
Felice where I celebrated Mass. Shortly after, the lease-holder or the Minister of the Schools arrived
and, confirming all that I have just described, he showed that he would be fully concerned to take
care of the promised payments. He added, however, that the Commune of Spoleto had received a
letter from Rome in which it said that the current payment is to be made a die possessionis, but
nothing was said about arrear payments. They sought advice about this, so I amtold; I amnot able to
judge whether this is a benign interpretation of the letter or whether this is the exact statement.
116
Perhaps Luparini will write something to me about that. But, I realize very well that it will be
necessary that another clearer letter come first from Rome to the Commune of Spoleto or to the
Minister of the Schools, otherwise the resolution of this dispute will not be made for a long, long
time.
"In every way, up to now, everything has been going along with due harmony and reciprocal
benefit. I am hopeful that all will be finalized peacefully, with your zealous help. Together with
Sigismondi, I went through the entire house and church and got a general idea of the things we
have."
10
The quotation is continued:
"I was informed that from the 300 scudi, a certain sum is deducted, based on the equivalent
value of the property, as you well know, but first the receipt of the 300 scudi must be verified. I later
asked for the inventory made when the Passionist Fathers were here and tomorrow, when I get the
consignment of everything, I will have that information also on hand. I feel that it is necessaryfor me
to remain here in San Felice to put everything in as good an order as possible. From the house of
Paolucci, I got only one mattress; as for the others, we will use whatever we find in San Felice. I
already mentioned this to Mrs. Girolama, who has also contacted the maker of them. In another
letter, after I receive an answer to this one, I will keep you informed about the one things that will be
needed. But, in the meantime, help me with your prayers so that the Lord will bless our efforts.
10
Translator's note: Here Merlini interrupts the quotation of the letter to remark: "At this point, I recall that,
with regard to this topic, when I was in Giano in 1830 with the Servant of God for a visitation of the House, he told me
one day that those who were surrendering the House to himwanted to carry away a fewthings fromthe sacristyfor their
school-chapel. He, however, while continuing to maintain a friendly conversation, simply held on to the keys and
nothing more was said about those articles. Thus, in a very gentle way, he freed himself from that touchy situation."
"I did not think it a good idea to write this report to the others, since I felt it would not be
needed. For the time being, we will make use of the fifty scudi received from Lawyer Paolucci. For
now, I amgetting a fewthings on loan, and in this way, at any rate, everything will be in order for the
arrival of my companions. God will continue to provide for the future. Already, there are requests for
Missions, and the Missionary Fathers are eagerly awaited. I would like to know from you, secretly
and as exactly as possible, the day and even the hour when they will be arriving to San Felice,
because the people here wish to accompany their entrance with a bit of solemnity. But, if precise
information is not possible, then, we will simply have to be patient.
"I thank you for your concern about my having a safe trip and for somanyother reasons too. I
want you to know that the food was an expense charged to the travellers, since after the meal they
117
said that each one had to pay four paoli. Perhaps, the coachman forgot his agreement and, because of
this oversight, perhaps you can arrange for the payment to him of what was agreed upon. I mention
this only because you asked me about it; otherwise, it was not something to bother with.
"With regard to the back-payments frommy benefice, Minicocci, of the accounting office or
the Secretariat of allotments, has been given exact information. I spoke to himat the verytime of my
departure and told him that it should be handled through you. I hope that he has done so.
"In order not to multiply letters, let this one serve also for Lawyer Paolucci to whomyou will
extend my thanks and my regards. Minister Domenico sends his particular greetings to both of you
etc.; so, too, does the new medical officer and so many others, from Giano whom I will not list
individually for the sake of brevity.
"It seems that I have not forgotten anything. Tell me whatever you wish that will help direct
me in taking care of the house and church of San Felice so that I do not make mistakes, even
involuntarily. I do not fail to strive to do the best I can, but the Lord knows my inefficiencies and he
will increase his help.
"I have already written to Perugia as was agreed upon and it will be mailed at the same time
as this letter. However, I note very well that around here the letters will be slower because they are
collected in Spoleto only on Mondays and in Fuligno on Fridays. Take care of yourself and with the
fullness of esteem and gratitude, after this long treatment, I remain constantly.
Your devoted and obliged servant.
Gaspare C. del Bufalo
P.S. If the entrance of my companions can be arranged with a solemn triduumto the Blessed
Virgin, it would be a thing of great glory to God.
On August 6, 1815, the Servant of God wrote a letter
11
to Monsignor Cristaldi, saying:
"Even though I am convinced that I will shortly be receiving one of your most welcomed
letters, nevertheless I think it is a good idea to informyou with this one that I have not omitted using
every diligent means of getting hold of some money. Up to now, just pleasant words and hopes. We
shall look for the results later on. We must remain firm in our position regarding the collection of
those arrear payments since the buildings and the church are in need, shall we say, of an infinite
number of things. It seems to me that in the very wording of the rescripts, those arrear payments were
granted to us for this precise purpose. I feel completely assured of your persistent efforts in this
matter. Nothing else remains for me to do except to express to you my deepest feelings of gratitude."
11
Lett. n. 117.
118
On July 30, 1815, the Servant of God had already sent a letter
12
from Giano, addressed to
Canon Luigi Gonnelli. In it, he said:
"My many chores do not allow me the time to write about the lengthy process involved in
handling our affairs here. I have already sent a letter to Monsignor Cristaldi giving him the details.
So, I hope that you will have the opportunity to learn everything from him, since you will he seeing
himone of these days. With indescribable eagerness the people here have awaited the Missionaries.
Last night, even though I was not yet in San Felice, they rang the bells festively as a sign of their joy.
Tomorrow I shall enter our House in San Felice where the consignment of everything has been
arranged. I will not be lacking in work to be done."
[Merlini interrupts to say: "I point out here that I learned, I believe it was fromFr. Francesco
Pierantoni, that the Servant of God, during those days when he was alone in San Felice, spent the
morning hours in church, hearing confessions, etc. and the rest of the day sweeping up, removing
spider webs, etc. This is something that I myself, in the course of time, witnessed himdoing on other
occasions. From a certain fellow, nicknamed "il gobbo" (the hunchback), whose real name I cannot
recall and who lived in a small hut near San Felice, I learned that he used to bring him (the Servant
of God) food and help him during these those days; he spoke very highly of him."]
The letter continues:
"Tell our companions who are about to leave that they should bring along with themas much
as they can, especially a biretta for use in church and all the linens in general that they can manage to
gather together, otherwise the expenses will be interminable. For this same reason, I have tried to be
very thrifty, inasmuch as I could, to provide necessary things, even by borrowing them, so that upon
their arrival, everything will be in order, at least to that extent that I amcapable of. Already, requests
for Missions have been made. God is richly blessing this enterprise. Anyone who is able to provide
his own bed, I am speaking of permanent ones, should, if he can, supply it for the House in Giano.
Upon my return, I will be looking for a lot of such things. Right now, Giano could make use of your
energy. Still, you can help me especially with your prayers.
Athousand greetings to everyone, in general, but particularlyto myfather, mysister-in-law,
Luca, your folks... I urge you to take care of the documents and the necessary bull of possession.
Next, go immediately to see Fr. Vincenzo of the Secretariat of Bishops and Regulars... Perhaps he
will give you the Congregation's permission for the rental of my benefice, beyond the three year
term, if needed; then, send that to me here in Giano. Keep a record of your expenses. The Missionary
Fathers are also to bring along with them a good number of applications for the associations of the
Sacred Heart of Jesus and the Sacred Heart of Mary, as well as the faculty for enrolling and
aggregating new members that are interested to those in Rome. See Father Luca, the Passionist,
presently the Procurator I am told, and obtain from him the history of San Felice along with other
documents that he might have. Get as much information as possible so that we do not make
mistakes, even involuntarily. We have an organ in the church, but there is no one who knows howto
play it."
12
Lett. n. 116.
119
Here, I report a letter fromMonsignor Cristaldi, addressed to the Servant of God and written
on August 13, 1815. It says:
"I hope that when this letter gets to you, all of you will be together in the Lord and that the
triduumwill be drawing to a close. I give thanks to God for this and I await news of further progress.
Meanwhile, here, we are doing all that we can to help meet the expenses. The expectation of
obtaining two hundred scudi from the Treasury I hope will be realized, at least in installments. As
soon as the consignment of Fr. Gaetano is completed, I shall take care of the other rescript dealing
with the components [Merlini says: "I think that is what is written] for getting an additional one
hundred scudi. In short, we are kept busy here. This whole undertaking would seem to be useless if
God did not help us; this help must be asked for in your prayers."
In a postscript, then, he makes a reference to those arrear payments.
On August 13, 1815, the Servant of God wrote to Monsignor Cristaldi the following letter
13
:
"Here I amto give you a report concerning the arrival of the Missionary Fathers to this house
of San Felice. The welcome was truly solemn. The gatherings for the clergy, including the
conventuals, and all the people demonstrated a singular exultation. Immediately, the Te Deum was
intoned and then, after thanking all those who were pleased to accompany Father Superior and his
companions, they placed their luggage aside as best they could and, until it was time to go to the
refectory, I listened to their description of the trip and of the welcome they received fromthe bishop.
On the following morning, the exact observance of our rule was begun, which consists of
those things with which you are acquainted, without myhaving to remind you of themnow. The very
beautiful life of the young man, the Venerable Berchmans, is the subject of our reading in the
refectory. The concourse of people and the crowds coming to confession is veritably surprising and
edifying. This morning, Sunday, the association for the men, under the direction of Father Giapemdi
was initiated and the number of men was considerable. Already announced were the exercises of
piety that will be practiced after the solemn triduum, redounding to the greater glory of God. They
are the following: the Via Crucis on Fridays; meditation on an event of the life of the Blessed Virgin
Mary on Saturdays; preparation for a happy death on Sundays. May God be blessed in all things and
may what I have written be an indication of my one and only purpose, namely, to let you know that
this is the fruit of your endless efforts and charity whose truly merited reward is reserved in heaven.
With regard to temporalities, however, if one speaks of the things that are needed to furnish
a room for a religious, provision has been made, for the time being, through the kindness of the
people who have loaned things that were necessary or who offered small amounts of money as alms
when they were unable to do more. Also, if one speaks of the supplying of food, here too provision
has been possible up to now by using the fifty scudi donated by the most esteemed lawyer Paolucci,
who I beg you to greet warmly for me and express to him my sincere gratitude.
As for the future, God will provide. In the meantime, I must tell you, before I depart for
Perugia, that in order to manage this house in a steady manner and to see that each individual has
what is truly needed for community living, for example, mattresses, sheets, etc., I would have to
scare up, perhaps, a hundred scudi on loan for about a month. But, before doing that, I felt that it
would be a good idea to consult with you, a most highly regarded person, and obtain your consent
first before carrying out this transaction. Fr. Gaetano, our superior, told me that according to what
you stated to him, we could go on ahead. Still, I thought it best to write to you about this and I would
13
Lett. n. 118.
120
appreciate your prompt reply. In accordance with the estimate that I have made, one hundred scudi,
for the present, would provide for the necessities. Later, little by little, we can continue to followthe
system that has been begun.
Surely, it is God who is supplying you as our support in his holy undertakings, otherwise,
humanly speaking, we would never be able to overcome the multiplicity of obstacles that have been
hurled against us. In this same mail-delivery, I amalso writing to Spoleto to get, at least, some grain
based on what is due to our subsidy. I shall repeat my insistence on those arrears payments which we
will have to use in making repairs, for there is a need of an infinite number of things.
In the meantime, I am providing for those things that are most urgent. You, of course, will
help me a great deal by your prayers. Also, I am enclosing a document which you will please read
and then do us the favor of obtaining a similar indult, for necessity demands it. Along with the
rescript, it will be a good idea to keep this enclosed copy which was received by the Passionist
Fathers and preserve it in our archives that are presently being organized. I have not added my own
petition in order not to increase the volume. I have not received any replies from Perugia. I hope to
get something fromthemsoon and, when I do, I shall send you a rough copy of the document so that
it can thereafter be put into effect. I want to thank you in a particular way for everything that you
have done for me...
"Postscript: I will write of other things in another ordinarymail-deliveryfor it is alreadytime
for the triduum and Father Gaetano has now begun to preach. Stay well. I add here that the
Passionists have listed, in a general way, certain obligations, but without specifying them... perhaps
because they did not have a precise listing. We will have to have recourse to the chancery, but the
investigation will be a long one."
Father Gaetano Bonanni, on August 11, informed Cristaldi of their arrival with the following
letter:
"We arrived in San Felice in Giano at the 24th hour on Friday amid the acclamation of the
people, the ringing of bells, the welcome given by the religious and secular clergy - all, ad majorem
Dei gloriam. Fr. Gaspar del Bufalo did everything he could to make the house habitable and made
use even of getting things on loan, which we will continue doing. The Te Deum was sung upon our
arrival in the church and everyone was pleased with our coming. Tomorrow, the triduum, which had
already been announced to the people who have gathered, will begin. Throughout the trip, we were
warmly received, including the Minister Pisani and the Cittadini household, and they all send you
their sincere regards. The bishop showed delight with our arrival and said that he was unable to give
us any of the arrears payments, but that he had summoned the administrators and deputies to give an
accounting of the sums involved and that he would see what he could do about this. My inkwell and
pen are not working too well and I can hardly write anything. The hour is late and the man cannot
wait any longer. When it is more convenient, we shall write again. In the meanwhile, prayfor me that
we may have the apostolic spirit for this sacred ministry."
In another letter of August 26th, sent likewise from San Felice in Giano, Bonanni wrote:
"We have received all of the rescripts, records ... and we thank you deeply for all that you
have done and are doing for us and for this pious undertaking We do not want you to spend any
more money for the trips, since you have already done so much. The departure of Giampedi has been
for us a real affliction and you can imagine how sorely we feel the loss of one man from the small
number of men that we have here. We are not discourage because of this, for God will send workers
and we, del Bufalo and myself, have sent out letters asking other priests to come, since we are
121
lacking those in whom we can show confidence. We have no doubt at all that this is God's will in
favor of our group. The good work that is accomplished in this area is visible even with our eyes.
The requests for Missions in different places are continuous, but one cannot handle them until we
have more recruits. We received a request from the most reverend bishop of Todi, but, for the time
being it will have to be deferred ... Pray for our work and try to send us some priests from Rome,
because we have prepared several rooms for retreatants, but we need workers. He who has begun the
work, that is, God, will also give increase and success to the work."
Now we get back to the Servant of God who, on August 17 of that same year (1815), wrote
the following letter
14
to Monsignor Cristaldi:
"It would be more appropriate for me to be writing this letter with tender tears than with ink.
The blessings of God are ineffable. Even though I am writing this letter in the greatest hurry,
reserving to myself the chance to be lengthier in a later communication, still I cannot help but let you
know what happened on the occasion of the Solemn Triduum.
"The crowd of people for the general communion day cannot be compared even with the
crowd that usually turns out in Giano for November 1st. We heard confessions until an hour or so
past noon and we still were not able to satisfy all the people who came. On the one hand, it was a
spiritual delight to watch penitents approaching the confessional two by two and to want to handle
themas best as possible. We had the assistance of two local pastors but even this was not sufficient.
The fervorinos turned out to arouse inexpressible compunction and the tears of the true people of
God, who had zealously traveled from long distances, moved us as we worked. Some of the people
brought food along so that they could eat outdoors and they told me that they would like to make. it a
sort of picnic, which was not what we would have desired Still, there was not the least bit of
disturbance.
Following the meal, the solemn Te Deum service took place [the Te Deum was chanted a
second time, as I mentioned it before, and as was stated in Bonanni's letter just reported] after a
sermon on the Blessed Virgin Mary and it all concluded with the kissing of the holy relic - a
ceremony that seemed to be, endless, as my own lungs can testify. Also, during the days of the
Triduum, a notable number of people were in attendance, even taking into consideration that there
were many chores to be done in the fields.
"We have introduced a holy schedule both in the church and in the House for our members. I
will give all the details in another letter. The requests for preaching in other places are increasing.
May God continue to bless so holy an Institute, sought for so long and now actually established.
Surely, you have cooperated in such a way that this wonderful work has been set upad majoremDei
gloriam. Your consolation will increase even more when you read mynext letters. Staywell and take
care of yourself. In the next ordinary mail-delivery, I shall send a reply to the zealous lawyer
Paolucci and may the Lord fill both of you with the most generous outpouring of his gifts.
God will eventually inspire others with this same spirit. Rogate Dominummessis ... Prayand
have trust in God. Luparini informs me that he knows nothing about the letter written to the
Commune. He says that he should have been informed about it. Nevertheless, taking everything into
account, I say that there has been a mistake in the conclusions that they have drawn and a
misunderstanding in Rome, etc. But then, everyone, without malice or guilt, is subject to making
mistakes, etc.
14
Lett. n. 119.
122
"I understand very well what you tell me about the promised sum of money, etc. God will
reward you for so many favors. The need is great, but great too is the treasury of Divine Providence
and God is using you to make that fact manifest.
"Finally, most venerable Monsignor, I send my best regards and expression of gratitude,
renewing myself as ...
"P. S. I urge you to get the rescript for those arrear payments.
On August 27th, the Servant of God wrote
15
once again to Monsignor Cristaldi, saying:
"With this letter, I am sending a reply to two of your most appreciated letters in which one
provided me with the sorrowful news of the death of Canon Salvatore. That moved me deeply.
Certainly, he must already be enjoying the fruits of his labors since dies Pleni inventi sunt in eo.
Nevertheless, I have not failed to have prayers offered for him and you can imagine the effort I have
made to offer suffrages for the repose of his soul.
"In this same mail-delivery, have written to lawyer Paolucci and, ad abundantiam, I have
given him a bit of information about our spiritual exercises. You, yourself, have great reason to be
consoled in the Lord in view of the continuous apostolate that is being carried out, bringing forth
greater glory to God. These holy works should rightly formyour delight because of the zeal that you
have shown. I wholeheartedly pray that the Lord will always increasingly enkindle that zeal in your
soul for the benefit of others. I have entrusted our congregation and its members to Mary most holy.
From heaven she will see to its protection and will bless it lovingly. I hope you continue to pray for
workers according to the heart of God as we place our hopes in divine mercyto obtain what we yearn
for. Oh, how many things I would like to say to you, but you can be sure that nowadays my very
many preoccupations do not permit this. So let us be content with providing what is indispensable
and unnecessary.
"You can rest at ease about the travel expense for my return trip. I have never thought of
burdening the organization; regretfully would I do that. My heart is split into a thousand pieces and,
at present, I amrecommending this entire undertaking to the Lord. Prayer and confidence. You have
done so very much for all of us and who is there that can ever forget the obligations that are
incumbent upon us? I shall add nothing more, since you can read well what is in my heart.
"You probably have learned better about everything by speaking personally to Fr. Adriano.
His departure from here has filled me with desolation. But, God must have willed it to be so.
"Do not fail to insist on those arrear payments. Pray for me and with the fullness of esteem
and respect, Venerable Monsignore, I am...
"P.S. I forgot to tell you that you were correct in reimbursing Vizzeri for my share in the
matter that you mentioned to me and, in doing that, all is executed in an orderly fashion."
The Servant of God wrote a letter,
16
dated August 24th, to Canon Gonnelli in which he says:
"I am writing on only a half-sheet of paper, sending you just a couple of lines to be shared
with your brothers. You have probably received, through the assistance of Fr. Adriano (whom I
would like to see back here again soon, since God's work requires himand others) some information
15
Lett. n. 122.
16
Lett. n. 122.
123
dealing with the expenses involved in the shipping. You will be able to get back fromGiannoli what
is owed to me. Also, through Adriano, you have probably learned about the progress of our Institute.
Right now, we need a lot of prayer ut mittat operarios in messem suam. Just between us, up to now
we do not even have the three regular men who are called for by the rescripts.
"We keep on writing letters, but I see no other solution than that Fr Adriano should return
immediately. Then, later on, we can set up the whole thing much more systematically. Requests for
Missions are continuous, but, how and by whom can they be taken care of? Try, therefore, to find
some men who, even though they cannot remain here permanently, at least they will be able to
supply for the present demands and our Institute will be more securely accredited. If you should find
someone, suggest him to Bonanni, so as to get his acceptance, and for the time being, do everything
you can. Confidentially, I assure you that my heart is split into a thousand pieces. But, enough about
that - God will take care of it.
"I understood everything that you told me in your letter...
"P.S. Tell Santelli to write to that Canon in Sabina and, in particular, to the one in Torri,
inviting himto come. I do not recall his name, but in this matter he could contact Cristaldi's nephew.
We must not lose time, for I will have to be leaving soon... If some men are located, they will surely
not overburden the House since they will almost always be on the move.
In another letter marked on the outside with the date September 11, the Servant of God writes
the following message to Canon Gonnelli: "Through a miracle of most holyMary, I ammomentarily
awaiting the arrival of a wonderful priest who will be of help to the other two (and thus you can see
how much God is blessing our efforts). I will quickly be leaving for Perugia where I will be taking
possession, while reserving the possibility of completing everything in Rome together with the
assistance of a close friend who will lend his assistance to me in everything. Consequently, I am
looking forward to being back in my home town on the 15th. At that time, we will discuss all things.
In the meantime, give this information to my people at home, my father, Fr. Eugenio ... I am
not able say precisely, right now, whether I will be arriving at night or in the daytime bymeans of the
mail carriage or without it (that is, the coach). That will depend, as you very well know, how things
go. What is certain, however, is that I will be imitating birds by using every care. If I arrive at night, I
do not know how I can avoid awakening someone. But, enough for now. God will take care of
things. Farewell. Take good care of yourself.
Here, as best as I can, I amleaving everything in good shape so I will be leaving with a calm
spirit, even though during these past days I have been very, very busy. Pray for me and trust in me. If
I can work it out, my itinerary should be this: leave Saturday to be in Perugia by evening; on
Monday, take possession; and when the mail carriage comes by, to board it if there is a vacancy and
provided that there is good company on it. Memento mei. Here a broad field is opening up for the
doing of good work. More when we see each other in person.
Meanwhile, rogate. May no one worry during these days since I will not be writing again.
The Servant of God wrote,
17
on September 7th, to Cristaldi. He said:
"Despite the fact that I shall have the pleasure of seeing you within a short time, I thought it a
good idea to inform you that I have been told, as a sure thing, that during these days a representative
of the schools will be leaving from Spoleto along with a lawyer, and I imagine that this has
something to do with the question of those arrear-payments, concerning which it is altogether
17
Lett. n. 123.
124
necessary for us to remain insistent. [Merlini interrupts the letter to make the following remark: I
point out here that in the margin there is a note written in Monsignor Cristaldi's handwriting which
says: 'I am even more doubtful, but it would not bother me if they were to send four people'].
The bishop writes that the schools, that is, their representatives believe that they have
legitimate arguments, but nevertheless we have hopes of receiving shortly a bit of grain. I want
everything to be peacefully settled to the greater glory of God, and, your cooperation will be helpful
in reaching that objective.
"Momentarily, I am expecting the arrival of a fine priest who, for a short time, will take up
residence in this House as a help to the other two, and I attribute this to the most holy Madonna.
Otherwise, I would have found myself in a sea of anguish. It is also quite possible that we will gain
another, but we must pray that he can get released of all the things that are impeding him. We will
add still another at the beginning of October. But, we can discuss this better and in detail when we
see each other in person.
"In Perugia, I shall do nothing more than take possession and learn more about the state of
things, as well as to note the proposals made concerning the rental. Having obtained that
information, I will immediately travel to Rome by mail-coach and, at that time, with your kind
assistance, bring this entire matter to a conclusion, committing its finalization to the Canon Theolo-
gian of the cathedral, a close friend of mine. For myself and for all of our projects, it is hardly
necessary to restate my deep felt gratitude since you can well imagine how profound it is because of
your countless favors.
"Pray for me sine intermissione, and with special greetings to all in your household and to
Lawyer Paolucci, etc.
"I have the pleasure of renewing myself as..."
When the Servant of God got back to Rome, Monsignor Cristaldi had gone to Giano, as was
his custom. and the Servant of God wrote a letter to himin response to the note that Cristaldi had left
for him upon his departure. That letter
18
says:
"The Lord knows how dear to my heart is our organization in Giano. I have never failed to
apply myself in seeking for newmembers and I hope that the Lord will bless my efforts. Man, on his
part, must do as much as he can: the rest he must calmly leave to Divine Providence. Monday night,
our Fr. Vincenzo Tani should be arriving in San Felice. In writing a letter today to Lawyer Paolucci,
asking him to provide a horse at Spoleto, I realized, after some computation, that there would not be
sufficient time for that. So, with this present mail delivery, I turned to Prior Luparini who will surely
help me out. Uncertainty about the day on which Fr. Tani would be leaving did not allowus the time
for arranging things differently. I know very well that the giving of holy missions will be the means
adopted for awakening in other priests a holy desire to join our Society. I hope that gradually it will
be firmly established. If the obligation of maintaining three men in that House could be reduced to
two, I think that, in certain cases, that, faculty would be very helpful for our purposes. This
matter. however, I leave to your wise judgment... [The date of this letter is October 28, 1815.]
In reference to Father Giampedi, whose return to Giano was insisted upon by the Servant of
18
Lett. n. 130.
125
God, I discovered two memoranda, bearing no date, to Monsignor Cristaldi, in which the Servant of
God says the following. In the first,
19
under paragraph number two:
19
Lett. n. 141.
"It would be advantageous for Fr. Adriano Giampedi to be in Giano, at least for a short
while, to give support to that Institution. With the bishop of Nocera, he has established in Gualdo
a household of priests similar to that of San Felice. The glory of God calls for a certain union and
bond between them and Fr Adriano could be very helpful in this. The most eminent Cardinal Vicar
could be rather influential on Fr. Giampedi and this would be the best way of achieving our goals
without having to hunt for other men. But, it would be better to discuss this personally with Canon
Muccioli.
In the second memorandum, likewise under paragraph two, he says:
"When going to see the most eminent Vicar, who already has sent Fr. Giampedi to the
diocese of Nocera, one should remember to interest him in the fulfillment of our projects for the
House in Giano, a well-established work which is of the greatest benefit to souls.
Finally, in a letter of March 26th, but not indicating the year, written to Cristaldi, the Servant
of God, among other things, says:
"I have pulled strings to get Giampedi to decide to return to Giano a work that interests me
greatly and in which I would love to be of help, but it is not the will of God. Those efforts of his,
however, were not effective, since Giampedi had other ideas and so did the bishop of Nocera.
In regard to this bishop, I shall say that when I was in Rome, a fewyears before the death of
the Servant of God, that bishop came to visit him in his house. But, since he was not in at that time,
we began a conversation. Having entered into a discussion about the Institute, I discovered that he
disapproved of the way in which the Servant of God had established it and he let me know that it
would have been done better by leaving the establishment altogether and in everywayin the hands of
the bishops. I stressed the fact that that would have been an entirely different set-up and not the one
intended by Canon del Bufalo, who was seeking a way of having communication between the
Houses so as to facilitate the ministry to the greater benefit to the dioceses, as well as to the satisfac-
tion of the bishops.
I added, then, I remember very well, that whenever anyone wished to establish something
only for his own diocese, independently of any other and under the direction of the head of that
diocese who had provided for all the needs, that indeed could be successful in that diocese alone, as
was done, for example, by St. Charles Borromeo in Milan. However, I could see that he was not
particularly pleased with my observations. He preferred, as I noticed, that good priests should work
diligently in his own diocese but he was not too anxious to allowhis priests to go to another diocese.
That was, I think, the reason why this union was never brought about.
Fromeverything that I have said and reported up to now, one can easilynote the following: in
the establishment of the House in Giano, Fr. Gaetano Bonanni stands out because he was the older
and more experienced in years in the ministry; that the Servant of God was only around twenty-nine
years old at that time that Bonanni rightly enjoyed an excellent reputation in Rome and was the
126
Superior of the group gathered in Santa Maria in Vincis which the Servant of God joined; that
Monsignor Cristaldi gave his full support to bring this difficult project to conclusion; nevertheless, as
will be made more manifest by all the things that followed, it was the Servant of God, Gaspar del
Bufalo, whom God selected, more than anyone else, for the founding of this Society.
At the beginning, he made himself visible very sparingly since he preferred to do good work
without showing it. However, not being able to keep himself hidden, (I am convinced that this was
a consequence of the advice given to himby his spiritual director Albertini, upon whom, I know, he
depended for the very slightest things, as well as by the admission of the Servant of God himself) he
came out into the open in order to face head on all the difficulties that arose, for the
advancement of the glory of God. In my opinion, that was his heartfelt wish, that the establishment
not fail, since from among those whom he had gathered together from the group of Santa Maria in
Vincis, only Bonanni persisted in the vocation until the time of his promotion to the episcopacy in
Norcia which occurred, if I am not mistaken, in 1821.
After a short time, Canon Luigi Gonnelli, because of health reasons that impeded his work in
the ministry, retired in Rome where he is still located in a sickly state.
The others, namely, Fr. Adriano Giampedi, Fr. Pietro Sinceri, Fr. Antonio Santelli, Canon
Bellotti, Canon La Monica and finally Fr. Luigi Locatelli and Canon Regis, as well as one or the
other whom the Servant of Godhad hoped to retain, all of themwithdrew for one reason or another,
that is to say, family obligations, lack of health, a notable promotion or other just reasons. Hence, the
task of finding new recruits fell upon his shoulders and he had to remedy the situation momentarily
as best as he could. Even the marquis, Fr. Vincenzo Tani, won over by Bonanni and sought after by
the Servant of God for Giano, had to leave because of ill-health, return to his home-town where his
life ended in a saintly way.
Fr. Domenico Pianava, who had gone to Giano, likewise had to leave because of personal
affairs. So, at the beginning, the only one firmly stationed there was Fr. Luigi Achille whose life
came to an end in the Mission House in Albano on April 13, 1825. Through several years, Fr. Luigi
Moscatelli was there in Giano. Later, the Servant of God managed to get Fr. Biagio Valentini (now
our Moderator General) who, as he himself told me, recovered his health for work in the ministry. Fr.
Raffaele Brandimarte, who is still a member of our Institute, Fr. Francesco Pierantoni, Canon Tarulli,
among others, were there at one time or another.
He also managed to win over Fr. Camillo Rossi, Canon Innocenzo Betti and Fr. Luigi
Mosconi, all of whomare still living in the Institute. About that same time, I too, was given the grace
of the Lord for this vocation. Later, many others came, but of these only a few have persevered.
Now, we have completed viewing a bit of the history involved with the founding of Giano,
written by the oft-named Bonanni and discovered by me in the archives of Giano, but presently
preserved in our general archives under the heading "Istituto". I point out here that all of the letters
and reports given by me are kept in those same general archives under the titles of "Istituto"
"Fondazioni","Lettere a Cristaldi", "Lettere miste", Volume I. As far as I know, the rescript issued
by Monsignor Ridolfi is in the episcopal chancery of Spoleto where missing is the confirmation
issued by the Sacred Congregation of the Reform. Perhaps, Monsignor Ridolfi kept it in his own files
in order to give an account to whomever it was due.
From the reporting of this bit of history and the gathering together of the various ideas, one
will be able to acknowledge that what has been written in this short account has been truthfully
written, detracting nothing from the Servant of God who is shown clearly to be the leader in the
127
founding of Giano.
The Servant of God, therefore, could say:
"God, who does not fail to arouse from time to time the spirit of zeal in the hearts of his
priests to give glory to him and to save souls, inspired the heart of the priest Fr. Gaetano Bonanni
and other companions of his, already back in the year 1813, to join together in a holy league and to
devote themselves intentionally to the cultivation of the people through the preaching of missions, a
work which he had been doing already starting in the year 1800 with other companions and most
zealous workers. Among themwere: Fr. Giuseppe Marconi, who died with the reputation of being a
saint; Fr. Gaetano Palma of the Pious Workers; Fr. Luigi Salvatori, Canon of San Lorenzo in
Damaso in Sant' Andrea della Valle; and others who were located in various dioceses, both within
the Papal States as well as in the Kingdom of Naples. A short time before this, Missions had been
given in the abbacy of Subiaco by Fr. Domenico Lamonaca, Fr. Adriano Giampedi and Fr. Pietro
Sinceri, and, in the diocese of Acquapendente, by the illustrious marquis, Fr. Vincenzo Tani and Fr.
Nicola Voggi.
"Now, in order to systematize this pious undertaking they began to get together in the church
of Santa Maria in Vincis near the Tarpean Rock, where they conducted every night the men's nightly
oratory. Their first meeting there was held on the evening of the feast of Corpus Christi in the year
1813. Present, among others at this meeting, were Canon Luigi Gonnelli and Monsignor Santelli. It
was decided that they would get together to carry out their work ever Thursday evening. The method
that they followed at these meetings or spiritual conferences was as follows: while kneeling, they
read a chapter from the Holy Gospels, after which they would engage in moral reflections and then
discuss the established purposes of this pious group as well as the means that were to be adopted for
its perfect fulfillment. This union was called the Congregation of Evangelical Workers, interested in
their own sanctification and that of others. They were to imitate Jesus Christ in his active and
contemplative life by showing zeal for the salvation of souls. However, they were also desirous of
finding some location where they would be able to live together and form a congregation of secular
priests whose main concern would be to see to the preaching of Missions."
In the meantime, coming back to Rome from his exile, was the reverend Canon Gaspar del
Bufalo, who also joined this pious enterprise. He had the opportunity of going to Giano, in the
diocese of Spoleto, with the illustrious Monsignor Belisario Cristaldi who had the practice of taking
with himeach year an enthusiastic priest for preaching a short Mission in preparation for the feast of
the most holy Madonna delle Grazie, celebrated in Giano on All Saints Day. In past years, Fr.
Gaetano Bonanni had also taken part. There, together with Lawyer Paolucci, one of the principal
landowners in Giano, they seriously discussed the new organization and it was mentioned that for
such a purpose, most serviceable would be the church and monastery of San Felice, bishop and
martyr, which had recently been surrendered and formally renounced by the Passionist Fathers.
Canon del Bufalo came to Rome and proposed to Fr. Gaetano Bonanni and his companions,
his plan. Since there had been an agreement made with the aforementioned Cristaldi and Paolucci,
Bonanni immediately concurred. Then, the esteemed Monsignor Cristaldi assumed the task of
speaking of this to his Holiness, Pope Pius VII, both to get his reaction to this new Institute whose
establishment was being considered for the welfare of souls, as well as to get the grant of the
aforementioned locale, the church and monastery of San Felice. The Supreme Pontiff gave his
approval to the group, saying that it would be beneficial for Christianity and so he benignly granted
the Monastery and church along with the annual subsidy of three-hundred scudi to be paid by the
128
schools of Spoleto in the same form and with the same extension as was done for the Passionists.
The rescript of possession was drawn up, granting also the arrear-payments fromthe time of
the departure of the Passionist Fathers. Immediately, at the beginning of December of 1814, Canon
Lugi Gonnelli left Rome to go to Spoleto to take formal possession and to collect the ar-
rear-payments. He was well fortified with all the appropriate and necessary orders, both with regard
to the bishop as with the Commission for Ecclesiastical Benefices which was still extant in Spoleto.
However, he ran into a number of difficulties with the most reverend bishop who was unwilling to
grant permission to take possession, in viewof the dire needs of the schools for whomit would have
been quite burdensome to pay those three-hundred scudi each year.
Furthermore, this was something that stood in the way of his having the Jesuit Fathers return
whom he preferred to have in this city of Spoleto rather than the Missionaries in Giano. As a result
the afore-mentioned priest prudently withdrew, setting aside for the time being the taking of
possession of that locale. The most enthusiastic and energetic Monsignor Cristaldi with great effec-
tiveness and alacrity, set to work on overcoming these difficulties and he eventually succeeded. He
directed themto submit a request to the Congregation for the Reform, he spoke again to the Pope, he
used every forceful means possible to bring about the formal possession and establishment of the
Missionaries in San Felice, for the spiritual advantage of those people, so greatly in need of training
and deprived of the means that were readily available in the city.
The Congregation for the Reform, on February 13, 1815, took up the study of this whole
matter and this new group, and declared that its execution "should immediately be carried out
according to the Papal Rescript. The schools were to pay the annual three-hundred scudi and the
Missionaries were to take up residence in San Felice. It gave its approval to this Institute and fromits
secretary, the most illustrious and reverend Monsignor Sala, a letter was sent to the bishop of
Spoleto, telling him to allow the Missionaries to come and establish themselves in San Felice and
that this pious association was to be set up for the good of souls.
Yet, when it came time for taking possession of the church and monastery by the
Missionaries, the critical circumstance of the Pope's departure from Rome, which occurred on
Wednesday of Holy Week of that year of 1815, impeded the arrival of those men and brought about
another postponement for their entry. The Pope returned to Rome in the month of June of that year
and then with great energy resumed this affair. Adocument appointing Monsignor Luparini, prior of
the cathedral in Spoleto, as their proxy was drawn up, a letter was sent to the Delegate, Monsignor
Gazzoli, another letter to the bishop. Finally, the decree of execution of possession was drawn up by
the Delegate stating that the possession should be carried out immediately and back payments made
to the Missionaries in keeping with the mind of the Holy Father.
Monsignor Luparini left Spoleto and went to San Felice and on July 5, 1815, formal
possession of the monastery and the church of San Felice took place in the name of Father Gaetano
Bonanni and his fellow-missionaries, with an allotment of three hundred scudi, just as was enjoyed
by the Passionist Fathers. As soon as the news reached Rome, both Fr. Gaetano Bonanni and Canon
Del Bufalo went to see His Holiness in the name of the other companions, to thank His Holiness for
so great a generosity and to ask himfor his blessing on this group as well as to receive some subsidy
to cover the initial expenses that would be incurred in the repair-work as well as for the provision of
necessities for making the place habitable. They visited himon the feast dayof St. Anne, July26th of
the year 1815. After attending Mass celebrated by His Holiness, they were warmly received in
audience and the Holy Father welcomed them with signs of special affection, accorded them many
129
indulgences for the Missions, directed to Monsignor Cristaldi a request for financial help to cover
expenses, gave them every indication of his approval and finally his apostolic blessing. Armed with
this, they set about their work with newardor. On that very same night, July 26th, Canon Caspar Del
Bufalo left Rome for San Felice in order to prepare the House and provide it with the most necessary
things.
The House was destitute, one might say, of everything and one section was simply
uninhabitable. But, with the liberal help of Lawyer Paolucci who generously offered a subsidy of
fifty scudi, the necessary expenses could be met. With the diligent work of the Canon, lodging was
prepared for the Missionaries who on August 9th left Rome to go to San Felice to initiate its work for
the glory of the Lord and the salvation ofsouls ... an association inspired by God, protected and
sustained by God.
The Missionaries who went there were: Fr Gaetano Bonanni, the marquis Fr Vincenzo Tani
... and Fr Adriano Giampedi. After being introduced to the bishop of Spoleto, who showed himself to
be very favorable to this group and gave them his blessing together with the necessary faculties for
hearing confessions and for preaching, they arrived on the evening of August 11th in San Felice ... to
the loud acclamations of the people of Giano, demonstrating their joy festively. They were met by
several religious of St. Francis and the priests of Giano and one or the other of the notables in that
area. There were expressions of gratitude to the Lord and words of blessing were heard from all
angles - the Lord had sent his ministers for the welfare of the people.
To the ringing of bells of the churches in Giano as well as those of San Felice, to the chant of
spiritual hymns, entry was made into the church, the Te Deumrecited in thanksgiving to the Lord and
immediately the system of religious life in the House was inaugurated. Together, Matins and Lauds
were recited by themin choir and thus a beginning was given to this holyInstitute. Asolemn triduum
was held in preparation for the feast of the Assumption of Mary most holy with a large crowd of
people in attendance. On the feast day itself, the crowds were so great that it looked like a Mission
was being given. Six confessors were not sufficient to satisfy all of the people who wished to go to
confession and receive the most holy Eucharist. Ageneral communion was had and theyinitiated the
association dedicated to most holy Mary on every Sunday of the year for the men, which, by the
grace of God, is still very much alive.
Other exercises of piety were inaugurated, for example, visiting the Blessed Sacrament and
having Benediction on Thursdays; the Way of the Cross on Fridays; the Rosary and a blessing with
the relic on Saturdays. On Sunday mornings, there would be an explanation of the Holy Gospels and
during the day, preparation for a happy death, followed by Benediction of the most Blessed
Sacrament. This all turned out to be most welcomed by the people and beneficial for their souls.
In the meantime, the esteemed Monsignor Cristaldi did not cease pressing the HolyFather to
obtain the desired and sought-after subsidy to cover the expenses of house-repair and provisions for
the necessary maintenance of the group. The Holy Father deigned to assign for those purposes the
sum of two-hundred ffty scudi, two hundred provided by the Reverenda Camera and fifty more by
the Dataria Apostolica. With that money they furnished the House, made some repairs - but, there
was still a great deal to be done. With the help of the Lord, we shall keep working at it in the future.
The story continues with the good work done in San Felice and in Giano, as well as that
achieved by the missions given by Fr Gaetano Bonanni until November of 1819 in the dioceses of
Spoleto, Todi, Nocera, Assisi and Foligno. In July of 1819, mention is also made of the mission
given by the Servant of God, who had gone to Giano, as Fr Biagio Valentini has informed me, to
130
await the permission of his spiritual director Albertini to go to the mission in Comacchio. Listed, too,
are the other priests who accompanied Bonanni in the ministry, as well as those who had come to
remain and dedicate themselves to the Institute. Finally, there are notes describing the trips made by
Monsignor Strambi and Monsignor Piervisani.
When interrogated by me concerning various points of our history, Bonanni, presently the
bishop of Norcia, answered:
"I am sending a reply to your esteemed letter of the 9th of the current month. With respect to
the 26th of July, what you state is true. The Canon left for Giano before we did in order to prepare
the rooms and get the house set up for the missionaries. We arrived on the night of August 11th and
the solemn opening of the first Mission House was held with a triduum in honor of the most holy
Mary's Assumption into heaven. The Canon stayed onuntil the feast of the Nativity and we divided
the work, as he himself directed, saying: "I am leaving in order to set up other houses and to give
missions. You men remain here in Giano to initiate our system in the house and take care of these
souls." After a year or so, he enlisted in the Confraternity of the most Precious Blood, formerly
erected in the church of San Nicola in Carcere and he also enrolled our missionary group; we were
referred to as missionaries of the most Precious Blood. That is how things evolved".
Also in that letter, he told me that in 1828 he gave the retreat for his own clergy in Norcia
with great edification and that he preached once in the cathedral to a vast crowd of people; likewise
he preached to nuns. That itemof the ministry had been omitted, but it must have occurred in August
of 1827, as I deduced from a letter of the Servant of God to the most reverend bishop of Camerino.
So, it turned out that Fr. Bonanni was named the superior of the house in Giano and acted as
its director since it was a question of only this one foundation. He stayed on there while the Servant
of God kept working elsewhere for the welfare of the foundation as well as the promotion of other
houses. Without doubt at all, people have acknowledged those beginnings as the work of the Servant
of God, always, however, with the assistance of Cristaldi until his death.
It is, therefore, not at all surprising that at one time Albertini was given the honor of being the
founder, since he was the Servant of God's spiritual director and, as I have said many times, was
dependent upon himfor counsel and direction in and for everything. Consequently, one could rightly
rightly consider himas the founder. Even more so, perhaps, after Albertini went to his eternal repose.
Furthermore, as I have remarked, whenever the Servant of God himself would speak of this,
or, whenerver the name of Albertini appeared in writing or was printed, everyone knew that this
attribution was more properly due to the Servant of God. While the Servant of God was still living, I
myself heard him express consternation when someone, on hearing the name of Albertini, was not
persuaded of that. Actually, this very thing is what happened in my case. However, the situation
called for silence until difficulties were lessened and things were more securely assured, before the
entire matter could be truly attributed to the Servant of God. Therefore, prudent views were
employed in regard to Albertini.
But this was not the only problem. There was still another. In order to understand it, I shall
have to present another bit of history.
The Title of the Congegation
Froma letter of Cristaldi to the Servant of God, as well as froma letter of the Servant of God
to Bonanni, both of which I have already reported, we noted, Albertini's concern that the new
Institute should be adorned with the title of the most Precious Blood. It is to be noted that Albertini
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instituted this devotion even before he was sent into exile, which occurred in the year 1808. While
making a retreat, as I learned from Monsignor Basilici and others, Albertini with great effort and
considerable difficulty, not really knowing what he was about to do, composed what eventually
turned out to be the Chaplet of the most Precious Blood which is still recited in our churches during
the first Mass of the day as well as during the Missions we conduct.
At the conclusion of his retreat, so I have been told and have learned from various
memoranda, Albertini paid a visit to the Paolotta nun, Sister Maria Agnese whom I referred to
previously. Quite unexpectedly, she told him that he had brought her a gift, namely, the Chaplet -
with which she was delighted. He encouraged her to devote herself always to the practice of this
moving devotion. I think that I reported this incident also in a summary of the life of Albertini which
has not as yet been printed.
When Albertini returned from exile he had several meetings with Pius VII. This I learned
from a letter written to Cristaldi by the Servant of God. On September 26, 1815, Albertini finally
obtained the Brief for the canonical erection of the Archconfraternity of the most Precious Blood
with all the faculties and indulgences. With that special interest to propagate this devotion he came to
the wise conclusion that in no better way could that objective be attained than by entrusting it to an
Institute, one of Missionaries just being given its start. So it happened that at the end of 1817 he got
the Servant of God to enroll in the Archconfraternity. Here is how Pietro Zucchetti records this
procedure:
"Since your most reverend lordship has been elected by a significant number of votes as the
principal promoter and missionaryto encourage evermore the devotion to the most Precious Blood of
Jesus Christ, the primary title of our Archconfraternity erected at the altar of the most holy Crucifix
in the basilica of San Nicola in Carcere, the undersigned secretary, in carrying out the directions of
our Congregation, hereby I informs you of the decision made last night and has the honor of kissing
your hand Casa, December 28 1817."
Later, the Servant of God had his other companions enrolled in this Archconfraternity and
almost without realizing it, by propagating this devotion in the Missions that were given, that title
began to be assigned to them. Monsignor Bonanni wrote to me that the Servant of God had told him,
confidentially, that he had vowed to do this. I learned of this also fromthe Servant of God himself, if
my memory does not betray me. This much is certain: he invited me to make a vow to this effect
when I was in Sonnino. Then, too, I read in the report of the Mission that was given in Ancona that
he, on the morning of September 27, 1816, while wearing a surplice and stole, ascended the platform
in the church of San Domenico and recited the aforementioned Chaplet. He left this devotion to be
practiced every Friday morning early in the church of San Domenico, also in the church of
Sant'Agostino one hour before noon and in the cathedral at the 23rd hour.
After Albertini died and the presidency of the Archconfraternity was put into the hands of Fr.
Gregorio Muccioli, a canon in San Nicola in Carcere, the Servant of God continued to work hard so
that the fervor of this devotion would not die down but rather growand spread. This can be seen in a
letter of his written to Cristaldi on December 26, 1819 in which he says:
"Now that we are discussing bishops, I do not know whether the deceased Monsignor
Albertini ever spoke to you of Canon Gregorio Muccioli, to have him promoted to bishop in
partibus. Let this be said for the records. The individual referred to is a most worthy priest, and very
much in line with the ideas of the deceased in governing the great undertakings relative to the
Archconfraternity of the most Precious Blood, which are going to see even greater support and
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grandeur. Provisionally one could handle the matter as follows: have himremain as the Canon of San
Nicola and continue in the Secretariat of Immunity which supplies him with a congruous stipend;
allowing himalone to run the House - something that would not encounter difficulties with Cardinal
de Gregorio. Furthermore, in seeking a bishopric in partibus which perhaps might supplyhimwith a
better income, the matter could be finally settled.
In our General Archives, under the heading "Memorie del Fondatore", there is a brief note
written by the Servant of God that was given to me by Monsignor Santelli. It says:
House, December 11, 1819
Next Thursday, December 16, in the house of the very Reverend Canon Del Bufalo, via
Morgana number 3, at the twenty-fourth hour, there will be the first meeting of the seven priests,
composing the core-membership of the Archconfraternity of the most Precious Blood of our Lord
Jesus Christ. Canon Muccioli, its president, is honored to inform you, most illustrious Monsignor
Antonio Santelli, of this so that you will please be in attendance Your most devoted, obliged
servant."
The purpose for this and other meetings must have been to place the Institute under the title
of the Archconfraternity which, as I mentioned previously, had already gotten the brief of approval.
The Institute, therefore, was being recognized only in those rescripts. Thus, in 1820, when some
printing was being done for the Institute, it recorded everything under the name of the
Archconfraternity of the most Precious Blood. The Servant of God, in a letter
20
to Monsignor
Cristaldi, which is not dated but must surely belong to 1820, speaking of the Missions conducted in
San Nicola in Carcere as well as in Subiaco, explains that situation by saying:
"Everything is registered under the title of the Archconfraternity of the most Precious Blood,
following, as its norm, though in a different line, what is done by the Archconfraternityof Christian
Doctrine. How better to apply the Blood of Jesus than by means of the holy Missions? More about
this when we meet in person." Eventually, it turned out that the Missionaries were being considered
as "brothers" in the Archconfraternity as well as propagators of the devotion to the most Precious
Blood. In a meeting of those brethren, they identified themselves as "brothers" born of the
Archconfraternity. The Servant of God himself for several years led the way in this regard. With
that being so, one can easily see why in the printing that was being done they were referred to as
"Missionaries of the Archconfraterntiy of the Most Precious Blood of our Lord Jesus Christ", and
then in 1822 as the "Institute of the Houses of Missions and Retreats of the most Precious Blood".
What is of particular interest to us at this moment is that, since Albertini was the founder of the
Archconfraternity, as I pointed out previously, and since the Institute had taken on that title with the
Missionaries assuming the task of promoting that devotions as "born brothers", one can easily see
why Monsignor Albertini would be considered the founder of the Institute.
But, with the passing of time and the consolidating of the Houses of the Institute in
accordance with rescripts that were issued, the Institute finally came to the point of breaking away
from the Archconfraternity and began to refer to itself as the "Institute" or "Congregation of the
Mission of the most Precious Blood". Under that title, the rule of the Congregation was going to be
submitted to the Congregation of Bishops and Regulars for approval with the name of the Servant of
20
Lett. n. 355.
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God certainly as its founder. During the last years of his life, the Servant of God could not deny that
and I had said to him that ultimately it was only proper for him to admit that and state the thing in
total simplicity (actually I do not recall the exact words that I used). He, most modestly, kept silent
and never again mentioned a syllable about that topic.
Fromeverything that I have said, I feel that I have given a reply to anyone who asks about the
ways and the means by which the Servant of God dedicated himself to the establishment of the
Institute or Congregation of the Mission of the most Precious Blood.
With regard to its rupture from the Archconfraternity. we might add the following
information. The Archconfraternity of the most Precious Blood was canonically erected in San
Nicola in Carcere and a Canon of that chapter was to be its president. Now, if after the death of the
Servant of God the Canon President was obliged also to be the Director General of the Institute, any-
one could see what confusion would result. Nor was it possible to have two superiors at one and the
same time regulating the Archconfraternity and the Institute. So, with the incapability of uniting the
group under the single person of the Director General of the Institute, even by way of concession,
there had to be a separation of the two bodies until the circumstance would arise whereby the
Archconfraternity would be entrusted to our Congregation just as the devotion of the rosary was
entrusted to the Dominican Fathers, quod est in votis. So, Monsignor Muccioli, president of the
Archconfraternity, in a letter of November 6, 1827, written to the Servant of God, renounced every
claim to our hospice of Buon Consiglio in Rome ...
I went there, commissioned by the Servant of God, to talk things over with the collector,
Achilleo Agostini, and I paid ten scudi in settlement, as receipted on October 8, 1832, and the
hospice was closed. Later, serving as our hospice in Rome, was the Servant of God's own house
which he had to work hard to get ...
Therefore, the Institute, being an entity in itself and having its own Superior General was no
longer to be named after the Archconfraternity, but, rather, with the title of Institute of Missions and
Retreats under the august title of the most Precious Blood, while still retaining the spiritual bond
with that devotion and its corresponding indulgences.
This explanation, supporting the other one which I provided before, concludes myelucidation
of the break of our Congregation from the Archconfraternity.
Gaspar, the founder
In regard to the Servant of God as Founder, I must add what follows. As far as I can
remember, in his final days, and I am referring to the last year of his life, I had a conversation with
him one day and, safeguarding error, he said to me, and of this I feel quite sure, that while he was in
exile there had never been any thought or word about an Institute and that he did not even consider
such a thing. This is what I recall positively and with certainty: he told me that there was talk about
giving missions, something that he felt very deeply about. I remember pointing out to him the deep
felt interest he had in becoming a Jesuit; he replied that missions were also conducted by the Jesuits.
Fr. Biagio Valentini, however, informed me that Albertini and the Servant of God, during the
period of their exile, did discuss the Institute. Perhaps there was discussion, I think, about the
Adorers of the Divine Blood, an Institute which eventually was entrusted to his Eminence
Falzacappa. Also, discussion about the missions that were to be given to those dedicated to the
devotion of the Divine Blood. This is something that appears to me to be more probable, taking into
consideration what has actually occurred. The Servant of God, even before his deportation, had
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spoken about giving missions as is evident froma letter that the Servant of God wrote to Bonanni on
March 1, 1815 which I reported when I spoke about the founding. In that letter, he says;
"Matters dealing with the house are still pending, but I keep looking to put them in good
order, so that along with you we can carry out our ideas of long-standing, the fruit of lengthy
discussions held from the time when I first had the pleasure of meeting you."
So, it is quite clear that the Servant of God was acquainted with Bonanni already in 1808
when both of them, along with Santelli, tried to set up an oratory, first in Sant'Omobono, then later in
Santa Maria in Vincis.
Whatever the case may have been, setting that matter aside, last year a letter was made
available to me, a letter written by Monsignor Giampedi, bishop of Alatri, to our Fr. Pietro Spina,
dated September 14, 1843. I read it and discovered that, among other things, it said:
"You perhaps know, and it is a remembrance that should not be lost, that in 1813 when we
used to meet together weekly in the room of Santa Maria in Vincis after the evening oratory,
approximately one year before the deportees returned from their exile, Fr. Gaetano Bonanni
announced to us decisively that a nun, recognized as a holy person and one whom he was directing,
had assured him that in the following year the Congregation would be established."
I, who had never heard anything about that particular nun, was astonished and, seeking to
verify the fact, I wrote to Bonanni, asking him to confirm the report that a nun had predicted to him
the founding of the Institute and, if that were so, I would like to knowwho she was. He answered me
on December 19, 1843:
"My weak memory does not permit me to say who that nun was and what words she spoke in
reference to the pious Institute that would be founded. Therefore, I am not able to assert anything
with certainty."
I was not satisfied with that response. I asked Monsignor Santelli whether he could tell me
anything about what Monsignor Giampedi had written. He answered that neither was he able to
recall exactly what Bonanni might have said at the meeting in 1813. Also, he did not know that
Bonanni directed nuns of holy life, but only that he heard confessions of a couple of religious about
whomthere was nothing special. He added, however, that possibly this was being confused with the
incident involving the Paolotta nun and Albertini. He told me that one night Albertini had been
invited by Bonanni to come to the oratory, but he answered that he should promote the good work
with his other companions at night just as he would be doing in the morning in San Nicola in
Carcere.
I was not content with that answer either. Once again I wrote to Bonanni, begging him to
please be kind enough to think back over the matter. I related to himwhat Monsignor Giampedi had
written and I asked him whether it could really have been the Paolotta nun, or that he might have
heard something from Monsignor Albertini. I likewise asked him whether he had ever been
approached about a certain religious of holy life at Santa Agnese al Foro Agonale, where he used to
hear confessions during the time of the French invasion. On January 1, 1844 he replied:
"No matter howmuch I reflect back, I do not remember at all ever having heard fromanynun
the things asserted by Monsignor Giampedi, bishop of Alatri. That could be a mistake and perhaps
Monsignor Albertini said that in 1814."
I wrote to Monsignor Giampedi again and he replied on January13, 1844 that he remembered
very well what had been said by Bonanni and that his very resolute manner of speech had made a
notable impression upon him. Bonanni must have forgotten about that situation because of his old
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age. Then, he adds:
"The mistake, if there is one, lies only in the question of who is the nun of holy life whomhe
directed. After hearing him speak to us about that prediction, perhaps I might have imagined that it
was he who directed that person... Furthermore, Bonanni's character, being serious, reserved, devout,
would not allow us to ask him more questions."
"I wrote still another time to Giampedi ... but Monsignor Giampedi did not send a reply to
that letter... Still not fully satisfied, but not having the courage to question Monsignor Bonanni any
further, I wrote to a friend of mine in Norcia, asking him ... to investigate the question a bit more.
On February 27, 1844, my friend replied that from the discussions that he had had with
Bonanni when he was calm, free of the aches and pains that were afflicting him, he was able to learn
with certainty that in 1808, while reading the life of St Francis, King, and specifically the chapter
dealing with sending missionaries to France by the Saint, he felt himself interiorlymoved to organize
in Rome a union of priests who, through preaching and zealous work, would stand in opposition to
the impetuous storm that was threatening the Church. This God-given inspiration was forcefully
impressed upon him so deeply that he sought to bring it about by establishing that union in the best
way that he could. He communicated his idea to his friend Gonnelli with whom he had been
working. In that way, the seeds for that group were planted, which Canon Del Bufalo then built up.
From my friend's letter and fromwhat Canon Ricci wrote recently to me, on April 13, 1844,
it was easy to see howBonanni in 1813 had foreseen that institute and that it would become a reality
in 1814. As I see it, it was given new impetus on the feast of Corpus Domini, June 17th of that year,
due to their learning that the upheaval of that time had come to an end. It is true that Bonanni does
not remember with precision that new impetus or plan, but he admits that it could have been so ...
Going ahead, now, with the first meeting held in Santa Maria in Vincis on June 17, 1813, in
Monsignor Santelli's handwriting, we read:
"At the first meeting Fr. Bonanni laid down the system for the Missions, having all sign the
following text: Ego elegi vos ut eatis et fructum afferatis et fructus vester maneat. Ut eatis ad
gloriamDei; ut fructumafferatis in salutemanimarum; ut fructus vester maneat in sanctificationem
vestram. It was agreed that on Thursday, there would be a meeting and that it would begin with a
reading from the Gospel. The first members were Bonanni, priest and promoter, Santelli and
Gonnelli."
I point out that this meeting and all the following ones were all informal, without the
signatures of the members. In addition to this report of Santelli, one or the other meeting shows the
handwriting of the Servant of God and of Gonnelli ...
At that first meeting, one reads that Bonanni had assigned Fr. Tani to go to Giano and listed
the articles that were to be taken along. At the second meeting, it says that the Monsignor of Nocera
wants Giampedi to remain there. Those who are to go to Giano are Bonanni, as the general and local
superior, Tani, the prefect of the church; Del Bufalo, the procurator; Giampedi, secretary general of
the group; and Monsignor Marchetti. In Rome, Santelli will be the superior; Sincere, procurator and
secretary in Rome. It speaks also of the two memoranda that are to be submitted to the Pope, one for
indulgences, the other for opening Houses; also, a blessing upon the association along with faculties
for a private chapel. At the third meeting, it mentions that Bonanni and Del Bufalo have paid a visit
to the Pope. After Mass, celebrated by His Holiness, they were admitted to an audience. The Pope
gave his blessing on the association and its members, along with the faculty to open other Houses, to
bless the people, imparting a plenary indulgence. It says, also, that Cristaldi had been given the
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memorandumdealing with a subsidy; and finally, that on that very night Del Bufalo would leave for
Giano.
There were still other meetings. In one, which seems to be dated November 10, 1810, but
really should be 1814, it mentions that a House in Giano is being planned and that Monsignor
Cristaldi had laid out the details and had assumed responsibility for it; that there should be a House
in each province (to be noted here is that this must have been a suggestion made by the Servant of
God along with Albertini, as can be derived from the whole context); that Bonanni and Tani had
promised to stay three months in Giano; that Canon Bonifazi and Cittadini want to join the group;
that Bonanni had sent a letter from Ronciglione; that a Mission in Perugia is planned; that the rules
have been given to Del Bufalo who will see that Monsignor Cristaldi reads them.
In the meeting of September 27, 1815, there is discussion about a House in Rome, indicating
that the one of San Lorenzo is excluded as well as that of Buon Consiglio. Plans are made to join
forces with the Imperiali. In the meeting of January 12, 1815, among other things, they speak of
opening a House in Toscanella, but had discussed this already in the meeting of April 21, 1814. It is
said that Gaspari, the vicar of Subiaco, wanted to give themthe church of the Madonna del Piano in
the diocese of Rimini. In the meeting of January 26, they received good news concerning Giano and
discussed uniting with the House of the Imperiali. In the January 9th meeting, Cristaldi is continuing
to settle things in Giano and they agree to send a courtesy letter to the Vicar of Toseanella.
In the meeting of January 16, there is discussion about the rescript for Giano and discussion
about Bonanni's patrimony, among other things. I point out that this is the order in which the record
of those meetings was found and as they were written, after the meeting of July 15, 1813. I was
somewhat surprised to see on one page, the first, the record of the meeting of January12followed by
that of the 26th, then the 9th and 16th of January, 1815. I am forced to conclude that those of the 9th
and 16th must have been written at a later time. There were other meetings held previously but I see
no reason for reporting them here.
"As a result of all this, I was far from satisfied and I turned again to Canon Ricci ... He
answered on August 8, 1844: In my judgment, it seems that there can be no doubt that the founder of
the Congregation of the Most Precious Blood was Canon Del Bufalo. Monsignor Bonanni, it is true,
planted the seed, but from the discussions that I have had with him on this subject, I have been able
to conclude clearly that he never intended to erect a formal institute, but only, as he says very
seriously, to draw together and unite some priests who would zealously occupy themselves in the
spreading of the divine word."
At this point it would be good to recall that the Servant of God would do nothing without the
direction of Albertini; that Albertini directed this "golden candlestick" (that was how he referred to
him); that Albertini adhered to the words that Sister Maria Agnese del Verbo Incarnato, the Paolotta
nun, had prophesied; that he wanted the Missionaries to be promoters of the devotion to the Divine
Blood - for which objective he worked along with Monsignor Cristaldi to have the new Institute
placed under that august title ...
The now-deceased Sister Maria Matilde Datti, a Visitation nun in Rome, wrote in her own
handwriting what her director Albertini had told her. Among other things we read:
"Missions conducted by the pious Institute of the most Precious Blood will be sought after
with great frequency and with tears in their eyes by many people, and especially in the city of
Bologna where the Missions will be productive of prodigies and great wonders. Because of that, the
Institute itself will not have sufficient room to admit the great crowd of workers seeking entry and
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with the direction of Canon del Bufalo. The Institute will serve as the forceful arm that will bring
about the longed-for Reform of the world. God will give him the gift of prophecy and of miracles.
He will die with his weapons in his hands and people will say 'The trumpet of the most Precious
Blood has died'."
A short time ago, I had this manuscript authenticated by checking its handwriting in the
presence of the superior of that monastery. Fromall of this, one can see the role that Albertini played
as the director of his spiritual son, preparing him for the Institute.
That Albertini told him that God wanted to use him for the founding of the Institute and that
he should, therefore, be disposed for that, can be gathered fromsome of the letters that the Servant of
God wrote to Cristaldi as well as fromthe remarks that issued fromhis mouth fromtime to time. For
example, also in a letter to Canon Innocenzo Betti in 1828, he expresses his desire to withdraw to
Giano, after having been relieved of the direction of the Institute, and says:
"Albertini wanted me to assume the direction of the Institute." In another
21
addressed to Betti,
postmarked November 22, we read:
"So, if I amstanding in the way of the progress of our Institute, God sees what lies within my
heart. However, in obedience to Albertini, I will stand by my position until I amexpelled from it by
proper authority. Do you suppose that will happen? I do not know. But, whatever the situation may
be, God is giving me an imperturbability of soul, a peace of mind and a love for the Institute, so that
if I were able to improve it with the shedding of my own blood I would say: `Here I am!' ... I shall not
see the glories of the Institute."
He expressed similar thoughts in a letter that he wrote to Sister Maria Nazzarena, a nun of St.
Clare in Piperno. So, it becomes quite evident that the Servant of God had to and did work in
obedience to his spiritual director and consequently dedicated himself, toto homine, to the
actualization of the Institute. That the Servant of God depended totally on the advice of Albertini is
also made clear from the fact that, from time to time, he would say to me that he was not the boss,
not even, so to speak, to add a single Hail Mary.
Once, he accepted a Mission assignment without first getting his director's permission. He did
this in order that the good work would not be lost for the petitioner who had sought it so ardentlyand
also because he did not have the opportunity to write as he was likewise getting himself ready for an
appointment given to him by Albertini to give the sermon on the occasion of the investiture of
Albertini's niece in Rome (I learned this from Monsignor Santelli). Several days went by without
Albertini even speaking to him, despite the acts of submission which the Servant of God showed to
him. In fact, I remember having read in Giano a letter, which no longer exists and I do not recall
fromwhomit came but it seems, in all likelihood to have come fromCanon Luigi Gonnelli in which
this very same information was mentioned. Hence, we can conclude that God permitted this defect in
his Servant so that there would be shown in the clearest light the dependence and obedience that
Albertini demanded of him.
21
Lett. n. 1848.
Fromwhat Monsignor Santelli told me I mention here that the Servant of God got to Rome in
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plenty of time for the scheduled sermon, but, Albertini had already turned to another individual. I
was witness, many times, to this dependence of his on Albertini's direction: often, he would tell me
what Albertini had said and what he was expected to do. All this is evident likewise in his letters to
Cristaldi. In a letter to his niece, Luigia del Bufalo, he reminds her of what Albertini remarked about
vocations and adds that no one can go wrong in following those principles. This indicates quite
clearly how great was this devotion and esteem for Albertini's spiritual direction.
As a conclusion to everything that has been stated previously, we must, in the first place,
make a distinction between the Institute set up by Bonanni and the one set up by the Servant of God.
The spirit was the same since bothof themwere concerned that it would be a union of secular clergy
for giving Missions. But, one was not altogether the same as the other. Bonanni tended toward aus-
terity, the Servant of God toward mildness. For the restoring of good work, Bonanni wanted to
stimulate the Reform of the people whereas the Servant of God wished not only for the Reform of
the people but also of the clergy, awakening them from inertia and stimulating them to an apostolic
life, as God would lead them. Bonanni spoke of an area of operation restricted to Rome, the Servant
of God spoke of the whole world. As one can read in the report of a meeting which I have already
given to you, Cristaldi wanted a House erected in each Province and in the letters written by the
Servant of God to Cristaldi, the facts make it very clear that the outlook of the Servant of God was
very extensive.
Bonanni's style of giving Missions was quite different fromthat used by the Servant of God.
The latter, in writing
22
to Fr. Francesco Pierantoni on September 16, 1820, says:
"I have explained our rule to the bishop and he answers that a Mission, as such, will not be
given, but rather exercises in the form of a Mission and Bonanni will preach. We do not expect the
latter to observe our rule exactly and he will go along with the suggestion of the bishop who will
handle things in the future, since he is content with Bonanni alone."
Furthermore, with regard to our rules, there were some differences of approach between
Bonanni and the Servant of God. For that reason, I think, Bonanni's procedures were submitted to
Monsignor Cristaldi, as noted in the meeting which I have already reported and in which appropriate
changes were discussed. Bonanni wanted to have some sort of weekly penance, whereas the Servant
of God wanted that particular to be left to one's spiritual director. Likewise, since it was an Institute
for priests, they should concentrate on leading a benign life based on canonical regulations together
with rules that were proper to the main objectives of the Institute. As a matter of fact, when approval
of the rule was sought from the Congregation of Bishops and Regulars, the difficulty, brought up by
someone, that there was no particular penance prescribed for the group, was not made much of,
which shows that this was God's intention.
Bonanni did not favor wearing the Crucifix, the one that we use hanging from the neck,
outside of the "Mission" itself; the Servant of God wore it as a distinguishing sign of a Missionaryof
the Institute. In this regard, too, the will of God was manifested, for, despite the fact that up to our
present day the wearing of the Crucifix is looked upon with disapproval, nevertheless it is set down
in the rule referred to previously and it remains the faculty of the Director General to give to a
Missionary, in particular case, permission to go without the Crucifix. I learned from Fr. Biagio
22
Lett. n. 334.
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Valentini that the Holy Father canceled that item and I have noticed that this particular situation no
longer is extant.
Then, too, Bonanni would have liked to have choir-duty, whereas the Servant of God
preferred the life-style of congregations that do not require it. He considered this to be better since
the Missionary must study, preach and hear confessions, hence calling for the private recitation of
the canonical hours. That this, too, was the will of God is evident from the rescript which was
obtained on July 28, 1823, allowing the use of the Roman calendar ad instal regularium, but in
privata tantum divini officii recitatione.
In short, the small difference of opinion that arose between St. Paul and St. Barnabas, it
seems, also was true of Bonanni and the Servant of God. No discord resulted and it was simply a
question of starting out from different points of view, indicative only of a variation in origin, I point
out here, also, that Bonanni's rules were drawn up before the opening of any of the Houses and were
in force only in the area described previously. In one of his letters, Monsignor Giampedi says that
when he got back to Rome after having been in Giano, he spent one day with the Servant of God
formulating the rules. It appears that this might well have been an addition to or a clarification of the
ones that had already been drawn up in Giano during those first days after its opening, as well as a
better adaption to existing circumstances.
Bonanni referred to the Institute as the Evangelical Workers, whereas the Servant of God
used the title of the most Precious Blood, a title that was forcefully contradicted, as we shall see,
until the time of Leo XII. The Pope in office at the time was opposed to the title and, as I have
learned, this too was the position of Leo XII at first. At any rate, the title was indeed recognized at
the time of the submission of the rule in the Brief erecting the hospice of San Salvatore in Campo in
Rome, July 27, 1841, but even previously in different rescripts issued under Pius VII, Leo XII, and
Pius VIII.
The companions that Bonanni had gathered together made a promise to the association, but
there was no renewal of it. Only Fr. Luigi Gonnelli, who offered his assistance for a time, withdrew
because of reasons of health and personal matters, despite his agreement to serve the Institute. He
was urged to do so by the Servant of God as well as by me. I discovered later that he was taken care
of by his Eminence Odescalchi, the Vicar of Rome at that time, and he was able to continue quietly
to work in the capital city in the capacity of confessor for nuns. Giampedi, who had been in Giano
for a short while, also was not seen again. Although Bonanni worked very hard at it, he was unable
to get recruits. The Servant of God, however, did manage to do so, including Fr. Biagio Valentini, Fr.
Raffaele Brandimarte and others who were gradually added to the group. Thus, the association I was
blessed under his leadership, demonstrating I that he was the one selected by God for this
undertaking.
Already from April 21, 1814, there was talk about a foundation in Toscanella which was
supposed to be the first one. The Servant of God, around twenty-nine years old, had recentlyreturned
from exile and by February 24, 1814 was back in Rome. ... He studied the plans and made efforts to
effect that first foundation, but God permitted this project to fall by the wayside. Perhaps it appeared
to be more evident than ever that the Institute was not to result from the meetings held in Santa
Maria in Vincis and consequently, fromthe efforts of Bonanni. The foundation in Giano was entirely
the work of the Servant of God who, upon going there for a triduum sponsored regularly by Lawyer
Paolucci, a benefactor of that House, discovered that a nearby monastery was available. He returned
to Rome, made the proposal and sought the assistance of Monsignor Cristaldi. The latter became
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involved in bringing this foundation to reality.
As for Bonanni, neither he nor his companions did much towards the founding of that House.
Fromthe very beginning, as though it were the will of God assuring it, he even became the source of
some difficulty. The Servant of God went out of his way to persuade Bonanni, relieve him of his
doubts and even had to endure humiliation from some of the men since he was still such a young
man, lacking experience and moving much too fast. Not discouraged by all the difficulties thrown
against him, the Servant of God kept working hard to bring the project to completion. ... Even
Cristaldi had to be of encouragement to Bonanni by writing a rather strong letter to him ... urging
him to go to Giano.
From everything that I have said during this investigation, one can imagine what level of
success would have been achieved if the Servant of God had not been so industrious, if he not been
so insistent, lifting Bonanni out of a state of timidity; in short, if he had not, as they say, moved
heaven and earth to effect this beginning. That Bonanni should be assigned as the head of that
foundation, I would say, was something that had to be done. At the time, Bonanni stood out as the
number one man of those who had formed the group ... he was an older man while the Servant of
God was still a young fellow. Bonanni had experienced Mission-work since the year 1800, whereas
the Servant of God, as far as I know, began in 1814. Bonanni had credentials for that type of work
which the Servant of God did not have then.
Furthermore, the Servant of God was, bynature, timid, a lover of withdrawal and solitude. He
was strongly interested in the doing of good work and, after entrusting its execution to others and
when necessity called for it, he would gradually move out of the picture. This was his way of doing
things even in the organizing of charitable groups in Rome ... He even had in mind, I imagine, the
founding of this group and then becoming a Jesuit. But, later, when he saw that it was being
threatened, he continued, upon the advice of his spiritual director, to offer himself; he discovered that
he had become its Founder, without actually realizing it - something that, in my judgment, fits in
with what I reported previously, conveyed to me by Fr. Biagio Valentini. Under the heading
"Fondazioni", in our archives, I found a letter from Bonanni to Gonnelli, written on December 10,
1816, in which he says: "Give my greetings to Canon Del Bufalo, who, by this time, has probably
returned from the Mission in Ancona. To be remembered is that he is the one in favor of San Felice
and should try to work things out as advantageously as possible."
It is likewise clear that, for the other foundations, the Servant of God worked in conjunction
with Cristaldi while the latter was still alive. If Bonanni had anything to do with the founding of the
House in Pievetorina or not, it was conclusively settled only after the Servant of God had given a
Mission in that town.
Everything relating to the growth and perfecting of the Congregation is the work of the
Servant of God. As is known, we have witnessed the blessings of God on it especially since people
were convinced that it was impossible for such a miserable group, at such a difficult time in history,
to succeed, mindful, too, of the scarcity of vocations as well as the variety of personalities that
composed it, not to mention the prolonged and trying opposition raised against it by people in
notable positions. That God gave it victory in the face of so many difficulties is a very convincing
argument for coming to the conclusion that the Servant of God was the one selected by God for this
project.
I shall not repeat here how the Servant of God regarded the Institute aa the work of the Lord
and something willed by God. We shall speak of that at another time. Here I shall only say that on
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April 24, 1822, in writing from Bassiano to Fr. Francesco Pierantoni, he said: "By the love of God,
our Institute is from him: Iesus Christus clamat ad nos tot oris, quot sunt vulnera eius." In another
letter which has no date, he said: "When we show love toward our Institute, we show it to God."
Finally, if the men who constituted the group, formed in Santa Maria in Vincis, looked upon
Bonanni as their leader, none of those in our Congregation regarded him as the Founder, not even
those men in Benevento who expressed their opposition to the Servant of God's circular letter of
1830, which we will discuss at a later time. It occurs to me, at this point, to add that in 1832 that
same community in Benevento had regulations printed in Naples, substantially the same as the
original ones, confirmed with the signature of the Servant of God at a time prior to the aforemen-
tioned circular letter. The title page should not be overstressed nor what is said on pages five and six
with regard to Albertini. This topic will likewise be treated in its proper place.
I shall not go into the question of why they did not form two institutes, one according to
Bonanni, the other according to the Servant of God. All I can say is that it was God who permitted
things to develop as they did. So, all that I can state as a consequence of everything that I have
already explained is that it was the will of God.
Indeed, if there were any difficulty at all involved in this collection of facts, I could find no
way at all of extricating myself except by saying, with certitude, that the Congregation as it is
presently constituted is entirely the work of the Servant of God.
If anyone would like to go back and delve, little by little, into its origins, he would discover
that the Institute was always something that was lying deeply within the Servant of God and, fromits
very beginnings, was something closely related to his own nature, starting fromits first outlines. One
will understand this better after re-reading what I have stated in my previous depositions, beginning
fromthat very moment when he accepted Santelli's invitation to join the Evangelical Workers; in his
reply from Firenze he said that he would like the Missions given by that group to be entrusted to his
own beloved St. Francis Xavier.
In like manner, not Albertini, but the Servant of God must be recognized as the Founder of
our Congregation- this term is used from the time when it was given official approval. It would not
have been appropriate to call it a Congregation before it had been recognized as such by the Sacred
Congregation of Bishops and Regulars. We might add, too, that at times it had been freelyreferred to
as the Institute of the Archconfraternity, the Institute under the title of the most Precious Blood.
Thus, for example, the rescript of the Sacred Congregation of Rites, dated March 26, 1822, a replyto
the request to allow the use of the Office and the Mass of the most Precious Blood on the first
Sunday in July, addresses it to: "Societas Missionariorum sub invocations: Presbyteri saeculares
Societatis sub invocatio Pretiosissimi Sanguinis".
Two other rescripts, issued under Leo XII, indicate that the Missionaries were aggregated to
the Archconfraternity; also, in printed matter, it is referred to at one time as the Institute of the
Archconfraternity and at another time as the Institute for Missions. I point out that just as one has his
own surname and is given another which he inherits, he may use one or the other at random,
depending on the circumstantial advantages. So, also, did it happen in our case with our title. Once
again, I draw the conclusion that our Congregation, since it no longer belonged to the
Archconfraternity, even though we adopted its devotion, cannot look upon Albertini as its Founder.
Neither can we attribute this to him just because he was spiritual director of the Servant of God. In
that case, we would have to confer that title on spiritual directors of all founders. Bonanni was not
the Founder, unless we would wish to say that a plant that had begun to wither as soon as it sprouted
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forth had suddenly turned green again. The Congregation was not being brought to the point of
realization with the ideas proposed by Bonanni.
Furthermore, our form of seeking perfection is quite diverse from the method suggested by
Bonanni. Consequently, from all that I have related, we can conclude that: God disposed that the
Servant of God be invited to become a part of the union of secular priests in Santa Maria in Vincis
and placed within his heart the strong desire to effect the good work that was being planned. At the
same time, God withheld from Bonanni and his companions the grace of action and fortitude, but
supplied the Servant of God with special graces. The Servant of God responded to that calling and,
following the loving invitation of Divine Providence, made everything subservient to the fulfillment
of that goal. Here, in a few words is how it happened that he became of the Founder of our
Congregation.
The Rule of the Congregation
With regard to the rule, I shall mention first of all that Bonanni drafted a few, verybrief rules
which are originally kept in our general archives under the heading: "Instituto." These were probably
written by himin 1813 when he began to set up the union of priests who were to promote missions.
It is certain, furthermore, that they were written before the foundation of the House in Giano, since
that compilation of rules we read in number 10: "until we live together"; and in another place: "as
soon as we live together."
In this collection of rules, which is entitled "Rules for the Evangelical Workers," it says: "the
one who embraces this ministry must be animated by the spirit of Jesus Christ, otherwise let himnot
undertake it, for he would commit many sins."
It continues to say: "First, the worker must be a man of prayer, reserved in spirit, attentive to
the interior of life and perfection, primarily of himself, then of others; second, he is to assign a
half-hour of meditation each day; third, the reading of a chapter of the Gospels while kneeling;
fourth, the fervent and devout celebration of the holy Mass; fifth, the devout recitation of the Divine
Office; sixth, spiritual reading from the lives of the saints; seventh, to speak little and with
seriousness; eighth, study; ninth, wear the cassock; tenth, prayer; eleventh, a dayof recollection each
month; twelfth, a retreat, once each year.
It goes on, then, to speak of charity, humility and mortification, specifying one mortification
to be practiced every Friday, for example, fasting, using a fine chain as a discipline; likewise, a
spiritual conference each week and the selection of a particular virtue to be practiced. Finally, it
gives a few regulations with regard to the time when a Mission is being conducted.
In the short reviewof our history, which I reported previously in regard to Bonanni, we noted
that upon his arrival in San Felice, the Office was recited in choral form, and I know that he wished
to adopt that practice. As I learned from Fr. Biagio Valentini, Bonanni thought that, while in the
House, we should not wear the Crucifix which we are accustomed to wear. But, then, later on he
showed agreement to both points.
After I had joined the Institute, I noticed with my own eyes that Fr. Bonanni wore the
Crucifix just as the others did and I noted that the Office was not being recited chorally at all. Nor, in
fact, did I find the practice of that prescribed mortification listed in the aforementioned rule, nor
anything else that was referred to in that rule. From what I observed, that rule had no bearing
whatsoever. In those early days, a tenor of life fitting the situation was agreed upon and approved by
Cristaldi and Albertini, evident in a letter of the Servant of God which I referred.
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This matter could be substantiated even more conclusively if we were fortunate enough to
possess that letter in which the Servant of God promised to describe the practices adopted. The
scarcity of members who were living together during those early years did not require a finalized
rule; that would be dependent upon experience and the development of the Institute.
Whatever the situation may have been, I was told, one day, by Fr. Francesco Pierantoni, that
when he was in Rome with the Servant of God, the latter dictated to him some of the regulations. I
think that this occurred in 1820, when, as a matter of fact, they issued, among other papers, the one
that is entitled: "Regulations for the erection of Mission and Retreat Houses promoted bythe secular
clergy, printed under the sponsorship of the Archconfraternity of the most Precious Blood of our
Lord Jesus Christ."
Also, one more: "Spiritual guidelines for the Missionaries of the Archconfraternity of the
most Precious Blood of our Lord Jesus Christ," which was likewise reported to Monsignor Cristaldi.
... On June 7, 1820, a congressus was held in Pievetorina for the clarification of the above mentioned
pages. At that meeting, the following were present: Fr. Biagio Valentini, Canon Luigi Moscatelli,
Canon Luigi Gonnelli, the now-deceased Fr. Antonio Caccia and Fr. Francesco Pierantoni.
When the year 1822 arrived, I, along with Fr. Biagio Valentini, was given the job by the
Servant of God of drawing up a summary of the rules found in those printed pages as well as in
handwritten copies. This was done in order to have together in one compilation everything which, up
to that time, had been observed. This writing, then, was examined by the Servant of God and, it
seems to me, that he had another member of the group read it before it was sent out for publication.
At this point, I must state that Bonanni had already gone on to become bishop of Norcia. In
this regard, I recall that, when I was in Giano with him, he asked me one day what I thought about
his being chosen. I answered that, since it was a matter of a completely new diocese and an area
where he had travelled giving Missions, it seemed to be a good thing that the election had been in his
favor rather than someone else, and that this area was sorely in need of an apostolic man. Later, from
the Servant of God, I found out that Pope Pius VII was exceedingly pleased that Bonanni was going
to be the bishop there, saying pleasantly and playfully: "Yes, Boni anni, boni anni,"
The previously mentioned rule, which was entitled "ASummaryof everything that pertains to
the Pious Institute of Mission and Retreat Houses under the title ..." consisted of forty-five articles
and twenty-one pages. Later on, as the occasions arose, the Servant of God began to supplement it
with circular letters, covering whatever was lacking or whatever he judged to be in need of more
elucidation. Thus, little by little, the Institute of the Lord continued its development. Some of those
circular letters were issued by the Servant of God himself, others by his men, but always dependent
on him.
The Servant of God kept thinking about composing a Rule, complete in all of its parts and
spoke of it many times. However, when it came to actually doing it, he could not reach a decision
about it and would say that it was still not yet the time for it, for God was not ordering it. Things
continued in that way until 1823 when, one day, I was with him here in Albano and I heard him call
out to me and say that before his death, he wanted to dictate our Rule to be canonically approved.
Quickly, I began to write and in successive stages I wrote as he dictated several pages. Then, he
directed me to put them in order by separating, as best as possible, the Rule from the practices.
Having completed this task, which I then read back to him, he ordered me to have it put into good
Latin by our missionary companion, Fr. Cristoforo Frioli.
Later, in 1837, after studying it carefully and having said many prayers, he had me remove
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several things that he thought should be left out as items of practice. I read that Rule to hima number
of times, as it had been refined, and the last time that I did that was around November of that same
year 1837 when he was in Albano. Even on that occasion, he had me take out other things that were
to be included under the praxis, so that the Congregation could be extended to foreign areas more
easily. That was determined to be doable at the time when the request would be made for the Brief of
approval. At that point, we stopped our work and he returned to Rome. I had him inquire about a
doubt that I still had. Later, when I was summoned to Rome, the day before his death, I asked him
about another point concerning which he had appeared to be somewhat doubtful, and he answered:
"Standum in decisis."
Therefore, the Rule given by the Servant of God was preciselythe one that was presented in a
printed form by us for the approval of the Sacred Congregation of Bishops and Regulars, which
substantially, save for some accidental modifications or additions, was the one that we had already
put into practice. It was checked by the way for what also pertained to consultors and definitors since
the Servant of God often listened to the advice of his companions which he followed from time to
time. That Rule, then, was one dealing only with what was pertinent to the secular clergy, but with
the addition of something that was pertinent to a well-organized community, maintaining the spirit of
that institution, that is, one dedicated precisely to applying the merits of the Divine Blood through
the preaching of Missions and Retreats.
He wanted it to be submitted to the judgment of the Holy See to which he declared his
obedience and in his own handwriting gave a memorandumto his Eminence Fransoni to whomI had
paid a visit. However, the Lord did not give the Servant of God that consolation nor the opportunity
of seeing that take place. His Eminence told me on a number of occasions that it just was not the
time yet.
In addition to what was included in the Rule, the Servant of God ordered that everything that
pertained to the praxis should be gathered together and given an orderly arrangement. Although all
the materials left by himare at hand and will be made available in time along with the other writings
of the Servant of God, this work has not as yet been done, but, God-willing, it will be done as soon
as possible.
I must also say that besides the aforementioned Rule and praxis, including elucidations of the
Rule, there is also the method for giving Missions, the Regulations for setting up various pious
organizations, both of which have been published along with a copy that he corrected himself in
1835. Also, there are the Regulations for students; Personal Guidelines for the President of the House
of Studies; Guidelines for a House used as a probandate; the Method for giving Retreats; directions
for the annual visitation and the yearly Retreat called for by the rule; directions for being an
extraordinary confessor for nuns. All of these are in manuscript formand corrected in the reviewthat
he made of them, as I said before, in the year 1835. It does not seem necessary for me here to report
all of the rules in detail nor the methods and guidelines referred to, for they will be made available in
time. I shall only say that this material is not entirely, and in every part, the work of the Servant of
God alone, as will be seen more clearly when the documents themselves are read.
With regard to the Rule, which has always been substantially the same except for necessary
emendations, as I have already observed and as best as I can recall now, I have onlythe following yet
to state, precisely in reference to those necessary variations. Fromthe beginning, a study conference
was prescribed for every day, except feast days; rules were set for vacations in autumn and for other
vacations. At first, a one and a half hour period was assigned for the study-conference; in 1835, he
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told me: "Let us be content with one hour". But first, the time was divided between Moral or
Dogmatic theology and Scripture on Fridays, Asceticismand Liturgy; on Saturdays, only Dogmatic
theology. Later, Scripture was handled on Mondays, Dogmatic theology on Tuesdays, Moral
theology on Wednesdays and Thursdays, Asceticism and Liturgy on Saturdays; Sacred Eloquence
was added later and treated ad libitum.
Furthermore, he decided that in Rome we were to move about without wearing the Crucifix,
the sign of the Missionary, because he felt that fromRome, center of the Catholic religion, missions
are assigned, as was his manner of thinking. He determined that in Rome the Missionaries should
wear the Crucifix only in the House and in the exercise of the ministry.
He ordered that in going and returning from community functions, perfect silence be
observed; this was something that he had begun putting into practice.
He arranged that a Missionary, desirous of leading a perfect, communal style of life bygiving
to the Congregation whatever was his own and thereafter be taken care of, be granted that possibility.
This, too, the Servant of God put into practice with one or the other member who wished to do so.
He used to say to me that, as far as possible and safeguarding the Rule, we should seek to
maintain the spirit of communal life, for example, wearing normal vesture without showing any
singularity.
At first, the Brother-auxiliaries had a probation period of three months. For priests, prepared
for the ministry and having faculties for hearing at least the confessions of men, it was possible for
them to move into the ranks of the Missionaries after having made an eight-day Retreat. Then, after
being invested with the Crucifix, the period of probation began for all and, according to
circumstances, might be prolonged beyond a year.
Furthermore, anyone who had left the Congregation would not be permitted to return; he saw
that by re-admitting those who had left, the situation had not improved. An exception to this was
made in favor of those Missionaries who had been promoted to the episcopacy, because in that case,
he said, they had not ceased being Missionaries and that they could return to live in community
whenever they retired from their episcopal duties. They could adapt themselves to it without
depriving themselves of the things that were properly in keeping with that dignity, for example, the
ring, the pectoral cross, the tassel on the bishop's hat. Furthermore, he ordered that those who had
been members of another religious order or congregation should not be accepted, except in veryrare
cases, since he had come to realize that one who did not work out in other communities would not
succeed in ours. This is what he concluded should be the practice because of the experiences that he
had had. As he told me, he regretted having accepted one who had been in another religious group
and he had not been given the knowledge of that.
He set an age-limit for candidates, beyond which they were not to be accepted, save in very
rare cases.
He gave permission to the community congressus to seek assistance for the ministry from
nearby houses and, at those meetings, to arrange the jobs of the ministry as well as take care of other
needs, except for particular cases which he reserved to himself because of circumstances.
I point out that some things had already been put into practice while other things he had
reserved to himself in order to allow for a clearer mode of thought and action, so necessary for good
order. At times, during those final years of his life, he allowed the community to move along
according to the method that he sought to establish and would often say to me something like this:
"One can see that God wants me to regulate things for a little while and that all should be reliant on
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me. Later on, they will do what the Rule grants."
He stated that those things of little interest or things that did not need to be recorded could
well be decided by the Missionaries themselves without a formal meeting. At first, they were
required to have a congressus each month. He said: "When the need arises for it and according to
what has to be entered into the records, a formal congressus should be called." Likewise, only those
who were confirmed members of the Congregation should have the title of Missionary and have
active and passive voice in the Congregation. Certificates, which at the beginning were issued to all
the missionaries, were then dropped for prudential reasons and subsequentlywithdrawn and annulled
altogether from those who were no longer entitled to have them. He also stated that the suffragia
offered after the death of a member should be the same for all so that the spirit of communal life
would be verified better even in this aspect. With respect to administration, he told me that he had
followed the norms observed by the chapters of Canons so as to understand better the things that he
had arranged for the Congregation.
He had the intention of setting up an infirmary, as is done in other communities, even
designing one for Giano, but then he said: "It appears that God does not will it," and so when
someone became ill he could remain in his own room.
He established that there should be four definitors and three consultors. The latter were, in
accordance with their duties, the president of the House in Rome, the vice-Director-General and the
first definitor. The definitors were never elected but chosen by the Servant of God. He declared that,
starting in 1827, the House in Albano was the primary House until one could be opened in Rome.
That is what was done and, as I said before, he availed himself of the counsel of his men. He gave to
the office of Director General the faculty of releasing those in the period of probandato who did not
renewtheir promise, saying: "They are good plants but not for this terrain." However, he reserved to
the meeting of the General Curia the dismissal of those who had been confirmed members, provided
that there was grave cause and after all other efforts of benignity had been applied.
To that same congressus of the General Curia he reserved the opening and closing of Mission
Houses in canonical form and the settling of doubts relative to the Rule. He endowed the Director
General with the privilege of selecting a special substitute director with those faculties that he
deemed necessary, especially for getting to faraway places. He also allowed the task of making the
visitation, which was done at least every three years, to be handled by other members of his group.
He endowed him with the faculty of being able to reserve what was accorded to House-congressi
whenever he saw the need for that. Finally, he selected an auxiliary helper who would be at his
disposal. Everything else was exactly as it was for all the others, except for the office-space that he
needed.
Other matters, which I do not have on hand right now, can be dealt with at another time, as I
point out that here I have simply presented what is expressed in the Rule as well as what was left to
the praxis of our Congregation.
When the Rule was presented to the Sacred Congregation of Bishops and Regulars for
approval, a difficulty was raised with regard to the manner of selecting the Director General. It had
been conceived as follows: after gathering the votes of all the Houses that wished to cast their votes
infra annum, resulting from the secret vote undertaken in each House, not excluding the one in
Rome, on a specific day the Missionaries were to assemble in congressus in the primary House. All
the sealed votes were then to be opened. Whoever had received a majority was declared elected.
Whenever there was a tie vote, all the Missionaries who had gathered in the primary House
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were given the faculty to vote and by secret ballot the election was settled. If another tie vote
resulted, the highest in dignity of those present, as long as he was not among the electees, cast the
decisive vote. If the person elected refused it and the refusal was accepted, the individual who
followed with the highest plurality was considered to be the Director General. In this way, according
to the Servant of God, provision was made for common contentment in an Institute which does not
have vows. That contentment resulted fromthe fact that those who represented the common opinion
were recognized in Rome and, ultimately, the expense of a general assembly of all the Missionaries
was saved. The Servant of God said to me quite often that he preferred to avoid that if at all possible.
He had worked on several different plans with regard to elections. Since they all presented
some difficulties, he finally asked me how things were set up in the first place and when I replied
that the votes of all the Houses were to be collected, he concluded: "Let us stand by what has been
established". However, since this method did not escape some difficulties likewise, he replied, after
some reflection that I should leave things as they are. He then added: "They will do whatever they
wish." But, getting back to the original question, because of the difficulty expressed by the
Congregation of Bishops and Regulars on this point, that particular part was removed and replaced
by what is presently read there.
From Fr. Biagio Valentine I learned, later, that the Holy Father kept the rule on his desk for
several days and that in paragraph 15 he withdrew from the Director General the faculty of giving
permission to Missionaries to set aside for some particular case the use of the Crucifix which is worn
suspended from the neck and tucked into the cincture. In paragraph 50 he prescribed that auxiliary
helpers (Brothers) could not be accepted unless they were twenty years old. This was something that
the Servant of God himself had also told me; I left his to be included in the Congregation's praxis. In
paragraph 59, he withdrew from the highest of those present at the congressus the power of casting
the decisive vote, remanding it to the Director General to have another secret balloting. That is how
it exists now, both as to what is prescribed as well as to what is called for in praxis, all tending to
produce a well-ordered community life in accordance with the purposes of the Congregation, as I see
it.
Pievetorina
Coming now to the discussion of the progress of our Congregation, I shall say, first of all,
that in 1819 when the Servant of God went to give a Mission in Pievetorina in the archdiocese of
Camerino, there arose in the people the desire of having a Mission House. Monsignor Cristaldi
discussed this with the most reverend archbishop of Camerino. He made available the locale of Sant'
Agostino which had already been abandoned by the Passionist Fathers. This he gave to the Institute.
Thus, on the 9th of December of that same year, the Servant of God sent Missionaries there and they
were welcomed with joy and jubilation.
Albano
Continuing his sacred ministry in this diocese of Albano, the Servant of God opened our third
House with the rescript issued by Pius VII on March 9, 1821 upon the request of Duke Sforza
Cesarini, patron of the monastery of San Paolo. Thus, we became successors to the Gerolomini
Fathers. I, myself, took formal possession with all the rights to and privileges on March 18th of the
previously mentioned year, having received authority fromthe Episcopal chancellor Marucchi. The
opening of the House was held on the 25th of that same month and year. It was carried out with full
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solemnity with the participation of the Servant of God who came from Rome.
With the confraternities, we came in procession to the church of San Paolo where a platform
had been set up outside the church. From that platform, for the next three days, the Servant of God
preached to the people, although he may also have preached inside the church; I cannot now
remember precisely. The good people of Albano demonstrated a tremendous fervor, coming in huge
crowds to hear the word of God, to receive the sacraments and even to make monetary contributions
to provide for the needs of that house though something had been received alreadyfromNicola Ratti,
the administrator of the Commenda at the time. This gentleman also ceded I to themthe building and
its surroundings which had been sold under the French government. However, he had been
reimbursed by the Camera. I remember very well that your most illustrious and reverend lordship
also gave a very generous offering. The pious organizations, groups concerning whomI have spoken
elsewhere, were immediately activated.
Houses in the Province of Marittima and Campagna
As the Congregation thus began to spread, it pleased the Holy Father, Pius VII, upon the
urging of Monsignor Cristaldi, who had worked also for the establishment of Albano, to give it an
even greater development. He decided to use it in promoting the spiritual welfare of the people in the
Province of Marittima and Campagna, an area infested with outlaws whose number kept increasing
by the hour and were terrorizing the inhabitants of the area. Consequently, a plan was presented to
the Holy Father by our esteemed Monsignor Cristaldi, and, it seems to me, also to his Eminence
Consalvi, the Secretary of State, which was entitled: "Project for the religious and moral education
of the Delegation of Frosinone":
"Just how widespread is the coarseness and barbarity, the licentiousness and depravity of
morals, and the desolate state of things in every respect in the Province of Marittima and Campagna
is known to all, and has been described by Monsignor Barberi as having become brutal. Equally
well-known is its cause, namely, the lack of education, especially religious education, which is so
closely related to the civil.
"Among the many remedies that have been suggested, the most opportune and at the same
time the easiest and most immediate one is that of holy Missions. But, not just any type of Mission,
infrequent, partial, ineffective, but general, enthusiastic Missions - those of lasting results.
"For this achievement, it would he proper to select the man who, in this particular field, is
regarded and has proved to be the most capable, most zealous, and most effective. That is to say, the
renowned Canon Del Bufalo who, though small in stature, is nevertheless large in spirit and virtue.
He is a man of tireless activity, prodigious in bringing about results! A man who is so outstanding
that he is called the Apostle of the Marche, the Hammer of the Carbonari, the Founder of the most
useful establishment that has as its objective precisely the cultivation of religion and morality.
"This man, who has already founded other Houses in Umbria and in Comarca, by the sheer
effort of his zeal, could, with governmental permission, set up six foundations in the Delegation of
Frosinone, using certain locales in Pontecorvo, Terracina, Sonnino, Ceccano and other places. In
each one of these Houses, five priest workers could be assigned, using their own methods along with
the part-time assistance of other nearby priests. The latter would offer their services during the
Missions and Retreats but will return to their own houses, ready at any call for help. [Merlini
interrupts to say: I point out here that, after the Congregation began to operate on its own because of
its increase in size, these men, who were referred to as auxiliaries and were issued a certificate
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identifying them, were no longer admitted.] Each House, then, would be able to manage twelve
Missions per year and therefore, in all, it would amount to seventy-two. Certainly, within a period of
two years, they could cover, in general, the entire Province and as a result they would succeed in
planting the first seeds, establishing, increasing the number and perfection of their works, that is,
public instruction, catechetics, youth groups, oratories and similar undertakings.
"This total maneuver with prompt, effective and permanent application, should not involve
any expense, at least not a notable one since in its development it will make use of the convents or
monasteries that are vacant in the Province. With regard to the support of the five individuals and the
expense of maintenance, the usual offerings and donations made during the Missions, could be
sufficient along with the annual grant of one thousand scudi per year for each of the six establish-
ments. So, altogether, it is a matter of six thousand scudi, that is to say, a sum of money that is
equivalent to one twentieth of the amount that is spent annually in combating and punishing
brigandage. It would be a radical prevention and an extinguishing of brigandage by educating,
instructing and inculturating those coarse inhabitants. If the government should be reluctant to saddle
itself with the entire expenses, it could partially lighten its load with the help of the richer
monasteries, as for example that of Trisulti and others.
"To facilitate the assembly of priest-workers, both permanent and temporary, I would not
adopt the procedure suggested by someone, namely, of assigning benefices based on patronage. That
would be an invasion of the rights of ownership. I would approach it indirectlybyhaving the patrons
come to the realization that His Holiness, according to a new directive, requests, by actual
nomination, that the individual to be assigned should, for a period of time, be engaged in helping
with the Missions or giving religious and moral instructions. Even more frankly, it is something that
must be decided in reference to benefices that are freely conferred. As for the canonries, one could
suspend in each church the first two places and assume the burden of payment for a third from the
income allotted to the other places vacated by those who are rendering support to this great work. . .
Later, with greater ease, other more detailed procedures can be conceived; no new buildings or
foundations, but positions in the seminary."
(Signed) Belisario Cristaldi
Pontifical approbation:
"Approved and consigned for execution to Monsignor Treasurer. October 8, 1821
(Signed) Pius Papa Septimus
This certifies that the present prescript has been issued and signed by His Holiness in Person.
(Signed) Belisario Cristaldi
General Treasuer
(After this long quotation, Merlini continues to say:)
Here, I must point out that the praise of Monsignor Cristaldi, just quoted, in reference to the
Servant of God, besides being a source of tribulation for the Servant of God, it must also, I think,
have been a bit of displeasure. In more than one place, I have found in the letters that he wrote to
Cristaldi that he preferred not to bementioned but rather use the name of the Institute. Furthermore, I
can say that, as best as I can recall, he never spoke to me either for or against those words of praise.
As far as I know, he kept it very quiet, being content only to speak in general about the establish-
ments in the Province. As a matter of fact, in a copy of this plan written by Don Camillo Rossi in his
own handwriting, I noticed that Section of praise is omitted. However, if this plan of inculturation
was a matter of honor to the Servant of God, no less does it reflect the glory of Pius VII who, seizing
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every opportunity for the betterment of his subjects, approved the plan that had been presented to
him.
In consequence to the previously-mentioned rescript of Pius VII, a letter, dated October 28,
1821, was sent out by the Delegate in Frosinone to the most reverend bishops of Province, which
said:
"Most illustrious and reverend sir: It is probably not unknown to your most illustrious and
reverend lordship that arrangements have been made by order of our Lord the Pope to establish in
this Province missionary priests for the spiritual good of the inhabitants in this Delegation. However,
still completely lacking are necessary provisions for this pious, most useful establishment. I, indeed,
have found no other means of supplying for those needs except to turn to the generosity of the most
reverend bishops in the Delegation, urging you to stimulate the zeal of the leaders of the different
confraternities in your dioceses to collect money in support of this effort. It is my hope that from
these many sources of revenue, even though small in themselves, I shall be able to amass a good sum
of money for this purpose. As for my own area of administration in this Delegation, I shall not fail to
solicit additional funds. Therefore, I wish to express my hope that, first of all, with the help of the
ecclesiastical authorities joined with what I myself can manage to do, I shall be able to succeed in
this enterprise and afford thereby a happy answer to the worth intentions of our Holy Father,
cooperating with him to benefit the people entrusted to my care. Awaiting your response and with
full and distinct esteem and respect I remain ..."
As far as I know this circular letter did not produce results, but the project was initiated
nevertheless as I explained previously.
During that same month of October, the Servant of God made a tour of the Province of
Maritime and Campagna and I accompanied him. We went to Velletri, Sermoneta, Terracina,
Sonnino, Frosinone, Ferentino, Anagni and Segni, where we met with the bishops, priests, the
delegate, the commune leaders, with whomwe discussed the establishment of Mission Houses. I do
not recall whether we also went to Veroli and Alatri. Later, a report was sent toMonsignor Cristaldi
who then replied in a letter dated October 30, 1821:
"I, too, am very sincerely happy about the success of your efforts. Continue doing so in the
name of and with the grace of the Lord in this most important work which has been entrusted to you.
I am looking forward to the very best, effective and permanent results. I would appreciate receiving
further news. Once again, I express my..."
With the arrival of November, the Servant of God was already making preparations for the
foundations that he was able to settle. Before leaving, he wrote a letter
23
to Monsignor Cristaldi, date
November 11 (the year is not indicated on the letter but is undoubtedly 1821) in which he states:
"Saturday is the day for my departure for I must be in Albano on Sunday. On Monday, I shall
move on to Velletri and stay overnight there for a meeting which I must hold in reference to the new
foundation. On Wednesday, I shall continue on to Terracina, the opening day for a holy Mission. If
you have set a very definite date on which I am to present myself to the Holy Father, all you have to
do is tell me what I must do: I am at your beck and call."
I would not be able to say whether, as a matter of fact, he presented himself to Pius VII before
going to thc opening of the new Mission Houses or not. I do know, however, that on November 17,
he was still in Rome because in a letter to Monsignor Cristaldi, he says: "With this letter, before
23
Lett. n. 494.
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leaving, I wish to inform you..."
Terracina
After going to Terracina with his companions, he opened a House there in a monastery that
had been renounced by the Passionist Fathers. The consignment was made by Monsignor Manasse,
bishop of Terracina at the time, as soon as the holy Mission conducted there was terminated.
Sonnino
When he got there, the Servant of God sent a letter,
24
dated December 5, 1821, to Albano
addressed to Fr. Luigi Achille. It stated the following:
"When you receive this letter of mine, you, along with Fr. Bassotti and Fr. Raffaele
Brandimarte, are to travel to Sonnino. The Mission will begin on the feast of the Immaculate
Conception around the 22nd hour. If Brandimarte is unable to come, bring with you Fr. Moscatelli,
for I, then, will see that Alvano is provided for since I will make haste to get there on the evening of
the l0th. You shall arrange the trip as follows: you will go to Velletri and from Velletri you will
arrive by coach as far as Foro Appio. There, you will find mounts that will arrive from Piperno.
On Friday, the Vigil of the Immaculate Conception, you will find yourselves in Foro at the
16th hour. On that Friday night, you will stay over in Piperno at the home of the Vicar or Archpriest
to whom the bishop will have written. In the morning, a horse will arrive from Sonnino, so that by
the 22nd hour, you will be ready to make your entry. Upon your arrival in Piperno, write a fewlines
to the Vicar Forane, suggesting to himthat the entry should be conducted as he himself witnessed in
Terracina. It is always a good policy to repeat directions.
In Sonnino, you will find other instructions which I have sent there along with the faculties
and everything else. The Mission is to last fifteen full days. I shall be on hand around the half way
point and arrangements can then be made for the opening there [this is in reference to the opening
of the House]. In the meanwhile, you will reside in a private house. The three missionarystaffs are to
be obtained from Albano where I shall leave them on the evening of the l0th.
24
Lett. n. 504.
As for the disciplines and the case holding the Madonna, you will send themto the Mission
House in Terracina. Brandimarte and Moscatelli will take care of the catechetical instructions in the
morning. At night, Fr. Bassotti will give the principal sermon. After the noon meal, instead of
catechism, the doctrine class will be held since days are short. The meditation on the life of the
Madonna can be handled by Fr. Bassotti since he will have no other preaching in the morning. You
will be in charge of the Oratory, the morning catechetics, the procession with the Crucifix by the
confraternity members, hear confessions, the doctrine class and, in general, keep everything working
together in shipshape form. The method to be followed in the period of contemplative prayer is
obtainable fromMerlini, although you should already be acquainted with that. I amwritingad caute-
lam.
During the Mission you and the companions will reside in a private home. As for the
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auxiliary help, a man should arrive from Rome; he has the ability to cook and will be sent by Fr.
Pallotti. Otherwise, write to me quickly from Sonnino. In this matter, I wish to point out that if
Brandimarte and Moscatelli cannot make this trip, in that case, locate a courier and send him to me
immediately. For, as soon as he arrives, I shall send Fr. Biagio so that he can meet you at Foro
Appio. If you should have already left there, then again see that a courier and a horse are available
there for the use of Fr. Biagio who will be seeking one, or, even another of our men who will arrive
at that point with an auxiliary, if needed.
At Foro Appio, ask for the administrator of the Braschi house who will be able to give you
directions, as he usually does, to the prince's house. This is all that I have to say for now. I am in a
hurry. I shall give the retreat for the clergy when I get there, if Fr. Bassotti has not taken care of that
already. It would be a good idea to stay over night in Velletri at some monastery, the evening of that
same Thursday."
On the outside of the letter, off to one side, we read: "There will be a pack-animal and four
mounts."
Sermoneta
After providing, in this way, for Sonnino, he did not fail to give appropriate instructions for
Sermoneta where a house was also to be opened after a Mission there. The plan that the Servant of
God had in mind was to make the settlement of the house in Terracina, then go on to Sonnino to
open the one there and finally the one in Sermoneta. However, unexpectedly he was seized by a
rather strong attack of fever so that he was scarcely able even to write. He was so ill that he returned
immediately to Rome. When he got there, as Fr. Biagio Valentini informed me, he departed suddenly
again after the noon meal (he had also taken some water blessed with the relic of St. Francis Xavier)
and came to Albano where I was stationed. Here, while concealing his illness, he preached the
Christmas novena in the early morning, before daylight, as is the customobserved here. He confided
to me, one day during that novena, that at night he always felt the presence of that fever but that
during the day the Lord gave himstrength to work. Fromhere, he wrote and directed everything that
he was not able to do in person.
Relieved of the fever at the close of the novena, he left immediately for Velletri where he
held a meeting and then went on to Segni to conduct a Mission. I should not overlook, at this point, a
letter that came from the most reverend bishop of Segni, dated December 5, 1821, addressed to his
Eminence Consalvi, Secretary of State, and later sent to the most reverend Treasurer for discussion.
It said:
"Attentive to the distinct wishes communicated to me by the most reverend Delegate of
Frosinone that efforts be made to remove the barbarous practices in this unfortunate province by
means of holy Missions, presently I have had the missionary Fathers come to cover this part of the
Province in my diocese. But, at the same time, the means for accomplishing this have been taken
away when I learned that the mayors of the communes in my diocese have been ordered not to
provide any longer the quota of money which the communes, ab immemorabili, were accustomed to
provide for the maintenance of the priests on the occasion of holy Missions. I think that this might
very well be some sort of misunderstanding, since this has never happened before and because the
government, at the same time, wishes to have this good work done. Yet now it has removed the
means for doing it. The Delegate wrote to me, asking me to remedy the situation in some other way.
But, how? My diocese is poor and all of our pious works are weighed down with debts. If your
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Eminence would deign to write to the Delegate of this province and direct him to give orders to the
mayors to adhere to the usual practice, the matter, for the time being, would be taken care of and the
Delegate, the fine fellow that he is, should then be very content. I hope that your Eminence's
kindness will showitself in assisting in this good work that is so needful and helpful to society. With
a kiss..."
Just what happened as a result of this letter, I do not know. I do know that the Mission there
in Segni was given by the Servant of God and his companions.
Veletri
In the meantime, in Velletri, a temporary hospice was set up. The Servant of God thought that
it would be a good idea to avail himself of the assistance of the most reverend bishop of Nocera to
conduct in Velletri some retreats and initiate the Institute's work there. This most worthyprelate went
there, conducted the exercises for this people. However, he did not find there in operation any of the
various plans which had been suggested, so he departed. Other men, who followed there after the
bishop's work, continued to try to establish a foundation. The difficulties, instead of diminishing,
seemed rather to be increasing. The Servant of God concluded that it would be more prudent to
suspend any further attempts. I, commissioned by the Servant of God, closed the hospice on October
13, 1822.
Before going any further, I must add here the following in reference to the establishment of a
house in Velletri. In a letter written by the Servant of God to Monsignor Muccioli, the president of
the Archconfraternity of the most Precious Blood, dated September of 1822. we read:
"When a certain Fr. Vitale Corbucci (one of our men) comes to Rome, since he will be
assigned to go to Velletri, where the tribulations have become quite notable, please introduce himto
the very eminent Dean together with my own best wishes.
With this piece of information found in that letter, I amreminded that while all the avenues
seemed to be closed to any establishment of our Institute in Velletri due to difficulties raised against
various projects, suddenly rumors were being spread about that the companions of Canon Del Bufalo
were inexperienced young men, just out of the seminary. Likewise, that his Eminence, the Cardinal,
had ordered that none of the Missionaries should hear confessions or preach in Velletri without first
undergoing an examination. The Servant of God decided to send me to Rome where I presented
myself to his Eminence, the bishop. He sent me then to Fr. Togni and, after taking the examination, I
returned to the Cardinal. He sent me to Velletri where I began exercising the ministry.
In the meanwhile, also arriving in Rome was the aforementioned Fr. Vitale Corbucci who
was likewise subjected to the examination. If my memory does not fail me, three examiners
questioned himand he was given their approval. However, as Fr. Corbucci told me himself, theystill
wanted him to give a sermon extemporaneously or some other sort of talk. But he modestly refused
to do so, saying that one must first prepare himself before preaching. The fact is that he, too, was sent
by the Cardinal to Velletri, fortified with the faculties that were given to him vocally, without a
written document, even though that had been requested. Later in seeing that all sorts of efforts were
being made to prevent our being established there, the Servant of God considered it best to yield to
time and close the hospice, as I mentioned before.
Difficulties for the Houses in Terracina, Sonnino and Sermoneta
With December of 1821 still not ended and the Missionaries in Terracina, Sermoneta and
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Sonnino established in their residences outside of town, all of a sudden an order was sent out by the
Secretary of State, addressed to the superior of each of the three Houses, commanding themto return
to the precincts of the towns. Preserved in our general archives is the order issued by the most
reverend Apostolic Delegate of Frosinone, sent to the superior of the Mission House in Sonnino. It
said:
"Apostolic Delegation of Frosinone,
Number 515
December 21. 1821
"His most reverend eminence, the Cardinal Secretary of State, in a pertinent dispatch of the
19th of the current month, enjoins me to direct you to return immediately, that is, within the period
of twenty-four hours, with all of your Missionaries, from the locality where you are presently
residing, in order to avoid the dangers that are impending at the hands of evildoers. In issuing this
order from headquarters, which you must abide by, I wish to inform you that if you care to set up
your work in town, in private homes or in those of religious, and, if you wish to continue your work
of giving Missions, moving from town to town, that is left to your free decision."
As a result, the monastery of San Francesco in Sermoneta was abandoned and the
Missionaries took up residence in the hospice of the Capuchins, vacated by them at the time, and
began officiating in the church of San Giuseppe. In Sonnino, the Missionaries abandoned the
monastery of Santa Maria delle Canne and took up residence in the Lampreda house. In Terracina,
the Missionaries left their place of residence and, after spending a fewdays in the Episcopal quarters,
they abandoned the city and, if my memory does not fail me, only one of them remained in the
Institute while the others returned to their home towns. Indeed, after studying the situation there
better, I can say that only one Missionary remained at that time in Terracina along with one
Brother-in-service and one or the other abandoned the city and the Congregation. I learned fromFr.
Biagio that one of those men told Monsignor Cristaldi that, instead of worrying about that
establishment, it would be better to look after the needs of so many young people. Likewise, one of
them, I do not know whether it was the same one or not, went to visit Cardinal Cavalchini in Rome.
This I discovered, in fact, when I spotted a letter from that Cardinal. He had written it on December
29, 1821, addressed to the superior of the Mission House in Terracina, informing himthat the sumof
one hundred scudi was to be granted by the Commune for the installation of the House. What
occurred thereafter, I do not know.
I do know that the Servant of God was returning from a Mission in Carpineto where he had
gone after the Mission in Segni, when this newdistressing situation was made known to him. He was
completely resigned to the divine will. He quickly made plans to proceed to that part of the Province
in an effort to set things right the best he could. We became more familiar with his activity from a
letter written to Cristaldi from Acuto, dated February 3, 1822. He said:
Here am I with the report of my trip, reserving to myself the relating of other things in
another letter of mine.
As I indicated to you quickly, in Terracina, everything was set up in the Episcopal environs.
I realize that with regard to retreats, it will be necessary to merge themwith the giving of instructions
just as, for example, is being done in the Collegio Romano. More will be done as God so wills. In the
meantime, let us give thanks to the Lord for what is being done.
In Sonnino, I found people who aroused me to speak with compassion because of their
response to the many challenges; they are truly concerned with the work of the Society. The
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Missionaries occupy an apartment adapted in such a way as though they were living in a hospice,
with full liberty to observe our rules. One cannot describe the common feeling of contentment shown
by the clergy as well as by the people, and, good work is being accomplished.
"In Sermoneta, they reside in the Capuchin Fathers' hospice, abandoned by themfor the time
being, and there are also a few rooms that are usable for retreatants, though in a small number.
Already some people have begun to make a private retreat there and so some good is being done. The
buildings where, in due time, the Society will have its own location, are being prepared as best as
possible so that they will be fit for the entire range of activities of our Institute.
"In Velletri, I have had some meetings in which I see that the Society will be secure. I
discovered a change of attitude on the part of the Maestre Pie, but, without upsetting them, we shall
work things out as follows: we will proceed to live in the small convent, formerly of the Monaci
Viennesi. With regard to the question of retreats, when the summer seminary building is free, the
retreats will be given there, and vice versa; when the seminarians go to the higher locale, the retreats
will be given in the winter seminary building. Time will bring about improvement in these matters.
However, one cannot repeat too often the urgency that exists for having this foundation. With the
departure of the bishop of Nocera, which came about quite unexpectedly, I have brought along with
me one of our finest men to look after the foundation, as well as others as helpers. Thus, once they
have set a firmfoundation and maintaining regular correspondence with me, it appears that there will
be no further reason to be fearful of a successful outcome. I have noticed this in the letters that I keep
receiving, shortly after having left there. In certain cases, if one were to seekto achieve the optimum,
then one may not achieve even the good. The locale that I am speaking of is available for rent of 24
scudi, and, they have already found someone who will meet that responsibility.
In Anagni, where we are no further along than the talking stage, I discovered that right there
on the main square there is a very beautiful church with a few rooms available belonging to a
Confraternity. I mentioned to the bishop already that the Society should be assigned there. As for the
retreats, some way will be figured out to handle them and that is what we are planning. There are
some convents where the small number of religious causes us to hope that one or the other, as the
situation matures, can be made fit for retreatants. If not, certainlythere will be no difficultyin finding
another building. Presently, the bishop is obtaining faculties from the Sacred Congregation of
Bishops so that the Confraternity's locale will be turned over to us; he points out that the
Confraternity is not capable of supporting both the cult and the building. However, they will remain
there in spiritualibus, something that will not disturb us at all. In fact, we insist that they continue to
do good work.
While this matter is being brought to a conclusion, the requests for a Mission from the
people of Acuto have been such that I amgoing there for a brief Mission, even though the number of
people is small. I, who internally am a lover of solitude, cannot express to you the consolation I feel
in being there.
When I was in Velletri, on occasions, I had to travel back to Albano in order to restore
equilibrium among the members and to provide a rest period for those who had labored in vinea
Domini during the Missions, as well as to send out those who had rested. While there, I had to leave
some money on loan. Likewise, in Velletri, we had to work out economic matters the best way
possible, and calculating everything together, including the bishop's trips which were paid for bythe
money that was withdrawn, it is not surprising that one should feel the deficit immediately,
especially with respect to the basic things.
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I shall say nothing about Terracina. At any rate, God will provide.
I have decided to regulate things as follows: each House will get 50 scudi; you realize that it
could not manage otherwise. The 50 scudi, remaining from the original 250 scudi (including the 50
scudi for Velletri), will be used to extinguish debts and take care of incidental things, concerning
which I have already spoken to you. With the monthly subsidy of February, things will be balanced
out even better. Pray for me. I, a miserable thing, will not fail to do the same for you. Most reverend
excellency, with esteem and respect, I remain...
In another letter,
25
written to Cristaldi from Acuto on February 9, 1822, the Servant of God
says, among other things:
"In my trip to Sonnino, I received a petition... it seemed harsh to deny recommending it to
your most reverend excellency. Luigi Lampreda, the host for our Missionaries, presented another
petition to me which I likewise recommend to you charity... I can assure you that the attention shown
to our companions by this host is truly of the highest edification. In regard to that, I point out that I
have found another family who offered lodging for our Missionaries until the brigandrydies down. I
instructed Fr. Luigi Achille to arrange what would be most expedient perpensis omnibus ... The Holy
Father has granted our Houses in the Province of Campagna the faculty of being without patrimony
ad triennium, but living in the same houses of recent foundation. It is an easy matter to obtain an
extension..."
The House referred to in the above-cited letter as hospice for the Missionaries in Sonnino was
the Pellegrini house. ... When I went there in 1822 the companions were in that house where they
stayed until 1825, the time when brigandry ceased in October. Then, they went back to reside in the
monastery of the Canne where a House of Studies for our young men was opened after settling down
in that locale. While they were in the hospice, they officiated in the church of Sant`Angelo. It was
thought that the Missionaries might be prejudicial to the parochial rights of the archpriest (this is
what I think, even though he was a very fine individual desirous for the good of the people. I got to
know him when I spent time there and worked with him).
25
Lett. n. 546.
In the beginning, Monsignor Manasse had to quiet him down by means of a letter, a copy of
which is preserved in our general archives. In those early months, there was some bitterness. Since
the fervor of the people was aroused to such an extent that theyquite eagerlyattended the oratory, the
sacred functions as well as frequent reception of the sacraments, one could say that theyhad become
a newpeople. But the enemy of all that is good still aroused at the same time such turbulence that the
Servant of God had to remove the Missionary that was there and replace himwith another. Some of
them, who showed affection toward the Missionaries, were sent away by the Delegation for army
service while others of the peasantry were taken prisoners to Frosinone. These latter, as far as I
know, gave very good example in prison and after they had been carefully examined, were sent back
to their own families, indeed, to their own homes, completely innocent. That is what I heard people
say when I saw them return; at that time, I happened to be stationed in Sonnino.
Despite these setbacks, good work continued to be done. Among other cases, I recall that five
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men were determined to commit a crime and then join up with the brigands. By the grace of God,
they were dissuaded from that in time. Christian doctrine classes were promoted and these too,
proved to be very advantageous. In 1828, when things were tranquil in the monastery of the Canne,
the new bishop, who had been badly informed, obtained from Leo XII, of holy memory, the
permission to replace us with Capuchin Fathers. So, I was commissioned by the Servant of God in
Poggio Mirteto (where a Mission had been conducted) to make a visitation of the Houses in the
Province. When I discovered these new arrangements I immediately wrote to the Servant of God. I
then conferred with the bishop who was in Piperno at the time and within a few days I had them
transport all of our belongings away and turned the locale over to him.
The source of this trouble was suspected to have been based on the problem raised by a
certain individual who had been denied the cutting down of a huge tree which was within the
boundaries of our property. He wanted to use the wood for constructing a mill. As a matter of fact,
that tree was cut down after our departure. Whatever the case may have been, the Capuchin Fathers
never went back there and petitions again began to be urged for our return. These continued to be
made until the year 1832, the time when, upon the urging of his Eminence Bernetti, who had
contacted the Servant of God, the people of Sonnino obtained from his Holiness Gregory XVI the
approval for re-opening the Mission House. That occurred after a holyMission was given and the act
of possession was carried out on April 20, 1833. I must not fail to mention that, on that occasion, the
Commune assigned eighty scudi per year and, in addition, forty more scudi with the understanding
that there would be preaching during Lent. The same Commune provided a further sumof money to
be used in the restoration of the church which need it from its very foundations.
But this trouble did not exist only in Sonnino. There was also an attempt to suppress the
House in Sermoneta. However, as the now-deceased Filippo Scatafassi told me - he was the town-
leader at that time - he tried every means possible to prevent the step being made and he dissuaded
the bishop from taking part in it.
In Terracina, the Housewas subjected to the same sort of crisis as in Sonnino and around the
same time. There, it took the form of a memorandum bearing forty-three signatures. The original is
preserved in our general archives. It was addressed to the most illustrious, reverend and right honor-
able sir, our patron, and said:
"As soon as tranquillity was restored to this Province through the provident care of our
beneficent Sovereign and with the removal of those causes that had deprived us of the religious
family of the Discalced Clerics of the most Holy Cross and Passion, the principal wish of the
inhabitants here has been the return of those pious workers. After the most welcome revival effected
by a holy Mission so fruitfully conducted by these esteemed Fathers, the people have been moved to
look upon themfavorably. However, we the undersigned humbly place before your most illustrious
and reverend Lordship this present petition, asking you to deign to assist us with your efficacious
means to bring to fulfillment this, our commonly felt and devout wish, of procuring for this city,
entrusted to you paternal guidance, the re-acquisition of that spiritual good.
"It must not be kept fromyour most illustrious and reverend Lordship that, encouraged bythe
very reverend Canon Del Bufalo, superior of the Missionaries of the Most Precious Blood, the public
council here granted to his men, in a decision dated November 11, 1821, the locale of this monastery,
at one time the possession of the Passionist Fathers. That resulted froma series of things which were
worked out by him and the Sacred Congregation for Good Government so that there would not be a
lack here of cultivators of the vineyard of the Lord. It had been considered impossible for the
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previously mentioned Passionist Fathers to return. Still, it was thought and hoped for by the people
that these regular Fathers would offer themselves for the spiritual needs of the people and in every
circumstance supply their personal assistance. When it was learned later that, in keeping with the
rules of their Institute, it was forbidden to communicate with anyone outside the walls of their
residence, our choice was considered to be futile and fall short of attaining the noble objective that
had first inspired us.
Most illustrious and reverend Lordship, it is onlyyour well-tested zeal that is our sole refuge
in this emergency. We feel certain that you would want to be involved in effecting a happy response
to our wishes by smoothing out the difficulties that are arising from the present occupancy of the
monastery. Likewise, by making use of your well-know abilities, you would wish to find an
agreeable way of having the Passionist Fathers brought back to this center established by them and
inhabited by them for such a long time. If that favor were granted, there would be no lack of fruitful
results in our lives, so influenced by the apostolic qualities that have so long distinguished the
edifying services of the Congregation of the Passion.
That ..."
I must point out here that a few Missionaries, still resident in the monastery, saw to the
hearing of confessions there, especially when there was a concourse of people for a feastday.
However, they wanted the Missionary to go to Terracina to celebrate Mass there. The Servant of God
had made some simple provisions by setting up triduums that could take place in the city thus
continuing the work of the ministry. He wished to have a hospice there for that reason, but that could
not be worked out. Furthermore, attention had to be given to the whole situation. Whatever the case
may have been, the bishop accepted the people's request and obtained a favorable rescript fromLeo
XII and I heard that it was to be carried out by the "most reverend Treasurer." Cristaldi gentlyrefused
to do so and the Pope sent it to the "most reverend bishop".
Just as in Sonnino, so also in Terracina, I ordered the removal of our belongings and I had the
consignment concluded. But, the Passionist Fathers did not wish to resume residence in that
foundation and when I went to Terracina to visit Monsignor Grati, on my way to the re-opening of
the House in Sonnino, the bishop also offered me that monasterythat was still uninhabited. I thanked
him for his kind offer, suggesting to him to see another group for the place. As a matter of fact, he
assigned the Trinitarian Fathers there. So, after the two Houses had been closed, I went on to Sezze
to visit with the bishop and give himan account of everything. He told me in confidence that he had
been deceived. I spoke words of encouragement to him and that is how it concluded.
I must point out that, up to the cessation of brigandry, the Missionaries in Terracina first
dwelt in the Episcopal quarters and later due to the inconvenience of getting to the church, they
rented a house closer to the churcb of the Annunziata which had been granted to themfor services by
Monsignor Manasse. For a period of time, also, they occupied the monastery of San Francesco,
carrying out their ministry in that church. I note that they continued renting the house for one year
and then were given the notice to leave. The monastery of San Francesco also had to be vacated
because the place was to be re-opened as a school. In the summertime, since the companions there
were afflicted with fevers it was necessary to move elsewhere but they returned for the ministry in
the month of December. The Servant of God had to come to this decision because even the frequent
changing of the personnel was not helpful in meeting that situation. Our Fr. Torribio Lenta decided
to remain there throughout the entire summer and later, when he got to Sonnino, he was seized by
such a violent fever that in August of 1822 he breathed his last. When the place was re-opened, the
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companions stayed there until the closing and, even though they were not able to work as well as
they wanted, they did continue nevertheless. A similar situation as this was evident also in
Sermoneta.
The number of ways and the different efforts that the Servant of God employed in behalf of
these Houses is incredible. One cannot say how often he yearned for their re-opening so as not to
witness the abandonment of those people. However, fromthe things that took place in the ways just
described, he remained satisfied and no longer spoke of Terracina as he did at first, that is, the desire
to return to the monastery.
In regard to Sermoneta, I nowreport a letter fromthe Servant of God to Monsignor Muccioli,
dated Oct. 8,1822, which I feel would be useful in realizing the concerns which the Servant of God
had in reference to this foundation:
"Today the Mission in Sezze will begin and I hope it will be supported byyour prayers. Upon
my arrival in Rome, we shall complete our discussions relative to our organization. [I point out here
that Monsignor Muccioli, the president of the Archconfraternity was, at that time, also the deputed
superior of the Institute, just as the Servant of God had thus arranged as a support for what has been
explained elsewhere in regard to the title of the Archconfraternity. This fact is more evident fromthe
very signing of his name, found on a sheet following immediatelyafter this letter that we are quoting.
This material is found in the archives under the heading: "Lettere Varie" Volume I. The signature is:
Gregorius Muccioli. Epispopus Agathopolitanus. Praeses Perpetuus ejusdemArchiconfraternitatis
et Instituti Sanctarum Missionum Superior Deputatus. Even though I would like to stay put there in
Rome during this coming Lent, as is my wont, you can see how brief at present my stopovers there
have been and the days that I spend there will be sufficient to take care of the most urgent matters. It
would be most helpful, then, for you to handle the following two things with the greatest energy:
"1) Recommend to Lawyer Angeli the approbation of the 15 scudi per year that the town of
Sermoneta was paying out first to the Franciscans and now intends to consign to us. They have
already put these scudi on the list for the approval of the Buon Governo Commissione. Have him
keep in mind that we are deluged with work and that for the time being he should make every effort
to assist us, etc. On this same occasion urge him also to look into the amount that was allocated for
beds in Terracina, where our House will be opened again by December 3rd. Meanwhile, let us con-
tinue our preparations for the project. I have already spoken to himin person about this etc. Upon my
return, I will again mention my concerns, but, in the meantime, let us continue our urgings.
"2) With regard to the difficulty of obtaining the Treasurer's record, containing the document
of the release of the Convent by the Capuchin Fathers, it would be most helpful for you, please, to
have a copy made of it by the superiors of that blessed community. Have the hospice included along
with the convent; otherwise, both of them will be reduced to looking like barns. Whenever those
Religious pass through here, assure themof our hospitality If this is not done, those Religious might
have to suffer the disappointment of seeing everything gradually falling to pieces. Winter is coming,
and, if we do not see to the restoration of the roofs, you can imagine what might happen.
"Having obtained the deed for the convent and the hospice, also draw up a petition asking
that our Community have it as our possession. In speaking of the Convent, mention also the
enclosure and the adjoining properties which were already enjoyed by the Capuchins. There is, in
particular, an area of trees which could bring in a bit more income for our Community; otherwise
anybody who would so desire, could presently go in and make use of it. Or, indeed, I hear that the
Mayor has received fromthe Religious the right to use it and they are better informed about this than
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we are. At any rate, see to it that by some means or other you obtain this favor. Since winter is
coming soon, it is imperative that you do this immediately. You yourself might be able to get the pro
gratia through the good services of Monsignor Menochio.
"The new Houses do not have any endowments. I am fearful that something contrary may
occur, so I travel around in the hope of establishing as much stability as possible. In addition to this,
you realize that the expenses are so enormous that, in the difficulty of obtaining from the Camera
what we need to get along. I am getting gray hair, so to speak, trying to find some way of providing
each House with the bare necessities; particularly nowthat we are getting newmembers sent to us by
God and our families are growing larger. Finally, if ever our Society should have anything left over,
the Retreats which we give gratis for the poor, would soon drain off' everything.
"The Convent of the Capuchins, however, is located on more level ground and I have envi-
sioned it as an ideal place for Retreats for the poor, suo tempore. In that way the rooms of our other
locations would not be worn out. But, even if we get the enclosure I am requesting, the mere
maintenance of the building alone would demand that there be an organized group to look after it.
There is none around here, nor are there any hopes for one The bishop himself could personally
obtain the pro gratia for us and it might be a good thing for you to mention my observations to him.
"See to it that we get the pro gratia for Sezze, and, if you need the Treasurer's help, go to
him. But, if you can spare himthe trouble, so much the better, since he is liable to forget, with all the
cases he has to handle. [I point out here that this was the reason why the Servant of God, in writing
to Cristaldi, often repeated the same things; likewise, to be noted here, is that Cristaldi awaited
opportunities to handle the more challenging situations.]
"Surely, in the hospice where we are nowliving, where it already rains in, nobodyis going to
spend a paolo until he has ownership of it. So, we are running the risk of not even having a place of
shelter for ourselves. Whenever the question of putting out money is concerned, let us be perfectly
honest, no one is eager to spend money on houses that others own.
Frosinone
Let us now proceed with the details of the progress of the Congregation in the foundation of
the houses in the Province of Marittima and Campagna. By order of the Delegate of Frosinone, a
public meeting was held on November 10, 1821 to deliberate the releasing of the church and small
monastery of Sant`Agostino for the purpose of opening a Mission House there. In that assembly (I
myself, examined a copy preserved in our general archives under the heading "Instituto") attention
was drawn to the fact that this locale, though inhabited at the time by the military, had already been
designated for a public school. Likewise, it would have involved notable output of money to accept
the plan as a Mission House.
Finally, it was pointed out that such a foundation was not necessary in Frosinone and hence
useless; as a result only four votes were cast in favor of its initiation and twenty against it.
Notwithstanding this situation, the Servant of God went to that city to give a Mission at the
beginning of Lent of 1822 and made another attempt for a foundation. I was told that, one day,
moved more strongly than ever with compassion for those people deprived of spiritual means
because of the shortage of priests (if I am not mistaken there were only eighteen, with only the
Liguorian Fathers in the city and about a mile away the Discalced Augustinians), he discussed the
whole situation with a certain Cavalier Antonio Guglielmi. This gentleman had the responsibilityof
managing the use of an apartment that was attached to the Cipolla patrimony having as its purpose
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some pious work. He offered it to the Servant of God. Even though that was not exactly what the
Servant of God was looking for, still, he accepted the good graces of Guglielmi in order to begin, at
least in a small way, the work of the Lord there.
After obtaining permission to use the church of Sant`Agostino for the services, he summoned
me, who was still here in Albano, to go to Frosinone to continue the Lenten preaching and to see to
the initiation of a foundation I got there on the very night that the Mission closed and I tried to fulfill
everything that the Servant of God ordered. He, in the meantime, had left to give Missions
elsewhere; I feel certain that he went to Vallecorsa.
For some time, the Guglielmi house was the place of residence. When I returned to Albano,
the companions went on residing in the Cipolla apartment. But, since the house, fromtop to bottom,
was not entirely vacant and the delicateness of the ministry and the foundation demanded complete
freedomof movement, a short time later a lease was drawn up for occupancyof both the upper apart-
ments as well as the lower ones, and in this fashion the entire locale was made free. It must be noted
here that the Servant of God took upon himself the responsibility of paying the rent as well as a small
fee of two scudi to the Commune and a rental fee to the Chapter. These burdens, with the passing of
the years, were then completely removed.
Since getting to the church proved to be quite an inconvenience, having to go up and down
several times each day in order to have services, thought was given to setting up a small church in
the basement. To do this, around six hundred scudi, as a matter of fact, were spent (I know these
things because I have been to Frosinone many times and I made a visitation there by order of the
Servant of God). Later, since the plan was no longer feasible, the construction was suspended and, as
before, they continued going to Sant'Angostino where the Servant of God used to go whenever he
was located there. He would stay on even for months.
Around this time, that is, in the summer of 1822, an appeal was made. Here is what his
Eminence Pedicini, Secretary of the Propaganda Fide wrote on June 18, 1822 to Cardinal Consalvi,
Secretary of State and pro-Prefect of the Sacred Congregation of the Propaganda:
"The undersigned Secretaryof the Propaganda, in fulfillment of his duty, herebyinforms your
most Reverend Eminence of the disorder which has been made known to the Propaganda by
authoritative reports and which is presentlytaking place in the Province of Marittima and Campagna.
Insofar as possible, their excuse is based on the pretext that their claim rests on authority conferred
by this same Congregation. As a matter of fact, it has been reported that a certain group having the
title of the most Precious Blood of our Lord Jesus Christ, has been established there. The members of
that group, it is said, go now to one diocese now to another and everywhere they boast to have been
sent by the Propaganda.
Furthermore, it is alleged that they brag about being the ones sent so as to gain advantages
for their needs and for recruiting anyone who wishes to place themselves at the disposal of the
Sacred Congregation. While they are boasting of such things, in every place they refuse to be depen-
dent on the local ordinaries and make claims to this independence by asserting that they have this
faculty granted to themby the aforementioned Propaganda. It is not within the scope of this writer to
describe the disorder of such conduct, whatever it may be, nor of the resentment felt by the
ordinaries. What has to be made clear to your most Reverend Eminence is that those individuals have
never received from the Propaganda any certification as missionaries and much less have they
received the permission to gain benefits for their needs or to seek out recruits for their services.
It is, however, within the scope of this writer, to indicate that in the certifications issued by
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the Sacred Congregation, missionaries are always enjoined to be dependent on the local ordinaries. In
consequence of this regulation, so too must the members of the most Precious Blood group be
subject to the local ordinaries, no matter howsuccessful a Mission may be, rather than to make false
boasts. The undersigned humbly offers all of this for the consideration of your most Reverend
Eminence and begs that you make the appropriate provisions so as to relieve this disorder. With the
most profound esteem..."
On the outside of this document we read in the handwriting, I think, of Consalvi: "To be
discussed with the most Reverend General Treasurer."
As a consequence of that calumnious complaint, I learned from the Servant of God that the
bishops defended the conduct of the Missionaries and that, in particular, Monsignor Cipriani, the
bishop of Veroli, had written quite a complimentary letter. Then, when the Servant of God was in
Benevento giving a Mission, he wrote to Cristaldi on July 21, 1822 the following:
"From Frosinone, the very reverend pastors have sent to me a document which I am for-
warding to you. I felt that it was proper to entrust it to you, very Reverend Excellency, for one can
see that in every way imaginable the devil, displeased with God's Institute, will not cease to persecute
it in every place. Monsignor Albertini used to say that in every situation one could rightfully repeat:
Deo autem gratias, qui dedit noble victoriam per Dominum nostrum Iesum Christum."
(In citing Benevento, I may be wrong since that is not indicated on the letter. The Mission
must have already been terminated since he wrote another letter previously from Benevento dated
June 17th.)
But, here is the content of the document which he sent to Monsignor Cristaldi:
"We, the undersigned, the Minister Superior of the collegiate Fathers of the most holy
Redeemer of the Madonna delle Grazie in Frosinone, and the pastors of that same city, Frosinone, no
sooner being made aware of the existence of a spirited recourse which had as its general purpose the
damaging of the ever commendable and esteemed reverend Father Missionaries united under the
direction of the Very Reverend Canon Del Bufalo and established in Frosinone and the Province a
short time ago, make haste to solemnly declare with this very document that the aforementioned
recourse was made, with a most expert diabolical malice, to appear as though it were our work. It
never was, and we repeat, it never was our intention to say or even imagine anything contrary to the
conduct of these praiseworthy reverend Missionaries, our colleagues. Their dedication is most
commendable from every aspect that one would care to investigate; furthermore, calumny and ill-
report are diametrically opposed to solid morality and the evangelical laws. And finally, such
procedure would be entirely contrary to our characteristic mode of action, our upbringing and the
laws governing society. So, may room be ever given for the issuance of the truth and may every
cunning act of calumny be rejected.
Therefore, we have decided to issue, and we issue it as a group, this present declaration
which is fortified by our respective signatures, along with our respective seals. We are prepared to
ratify it even by oath in the presence of any judge and tribunal. Given in Frosinone on this 7th day of
July, 1822, Giuseppe Maria Mautone, Minister Superior of the collegial group in Frosinone of the
Congregation of the most holy Redeemer. I do declare the foregoing with myown signature (mark of
the seal) Nicola Canon Gaspari, Vicar Curate of the venerable parish church and outstanding
collegiate group of Santa Maria. I declare the foregoing with my own signature (the seal); I, Angelo
Abate Sellari, rector and pastor of San Benedetto, not only declare the foregoing, but also state that
the above-mentioned Missionary priests are domiciled under my parochial jurisdiction. They are
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extremely helpful to my parish and their conduct serves as an exemplary edification to all the
parishioners. (the seal) I, Angelo Abate Marchetti, pastor of Santissima Annunziata, declare as true
what is stated above." (the seal)
This document as well as the other sent byhis Eminence Pedicini are preserved in our general
archives.
Fr. Camillo Rossi told me that a certain individual of Vallecorsa registered a complaint
against the Missionaries. Later, after he had been identified, he was summoned to Frosinone where
he was held for a time in secure confinement. Then, freed, he was sent back to his home town. I do
not know whether this was a complaint different from the one of which I have spoken. I do know
well, however, that everything ended up peacefully and nothing more was said against the
Missionaries. Indeed, the release of that unfortunate fellow was sought and he was given his
freedom.
I also heard it said, but I do not remember who told me, that the Missionaries were being
despised in the Province because it was thought that they were sent there by the government and
were being regarded as its spies. That was only a supposition since theysought nothing more than the
well being of the people.
Meanwhile, efforts were being made to obtain the monastery of Sant 'Agostino with the
intention of moving into it as a residence. But, all was in vain.
In the year 1826, that locale was granted to the Maestro Pie nuns who used it as a
conservatory. This led the Servant of God to give up on that church and to begin arrangements with
the most reverend bishop of Veroli for the move to his city. All to the good since Leo XII, of holy
memory, had conceded to the Marchese Bisleti an annual grant of eighty scudi for the little convent
of Sant 'Agostino located there. With his consent, I went there to see him, speak with him and
discuss the matter. But, just as we were reaching a point of agreement, and the bishop of Veroli kept
insisting on our going to Veroli, a commotion arose among the people that was so pronounced that I
feared that some sort of tragedy would ensue.
I had been warned of this and I used every possible means to settle the people down. God
gave me the grace to succeed in this and nothing more happened. In the meantime, the newDelegate,
the mayor, the pastors and the leaders in the city, among whomthe first was Guglielmo Gugliemi, all
expressed their disapproval of our transferal and they did everything they could to prevent it. Apeti-
tion was sent to the Holy Father, plans were made and the whole problem was submitted to
Monsignor Cristaldi. I, myself, had several meetings with the most reverend Delegate, the pastors,
the mayor and others. On theone hand, I noted the impossibilityof continuing on in Frosinone due to
the lack of a church and, something even more difficult, the construction of a new church. On the
other hand, I did not really knowjust what to do and I confess that during those days I spontaneously
shed many tears, thinking that we would have to close that House. I wrote to the Servant of God
about it.
During this emergency, he had already left Rome and had gone to Assisi to conduct a Retreat,
continuing on then to Sulmona and from there to Benevento, including a Mission in Piano. At the
conclusion of that Mission, he entrusted to others the Mission scheduled for Vitulano which he had
accepted and he came to Frosinone. Several more meetings were held and it was newly planned to
set up a small church on the ground level, while for the time being, services would continue to be
held in the church of San Benedetto which the pastor granted very willingly. After circulating a flyer
throughout the city, almost two hundred fiftyscudi were collected. It was at that point, then, that the
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Servant of God gave his okay to the plan and, with a new design, the work was begun.
One cannot describe the exultation of the people when the news got around that the
Missionaries were going to remain in Frosinone. I shall say only that, when it came to transporting
the tartare and the tufi, those are the words they use to describe their building materials, the people,
with the permission of the bishop, were asked to work even on festive days. After the morning cate-
chetical instruction, three members of the Confraternity of St. Francis Xavier, bearing a crucifix and
candles, led a procession of the people, reciting the rosary. Everyone joined the crowd and, it seems
to me that there were more than five hundred, including the priests, men and women. I even
witnessed the upper class women carrying tartare using a white handkerchief. The most reverend
Delegate was compelled to say in admiration of the devotion of the people of Frosinone, as we
passed underneath his window: "Boy, what religion won't do!"
So, on the 25th of March, 1827, with due permission, the Servant of God blessed the first
stone of the church dedicated to God in honor of St. Francis Xavier. When the construction was com-
pleted, again with due permission, the Servant of God blessed it on Holy Saturday of 1830. On
Easter Sunday, which fell on April 11th that year, the officiating in the church began.
I must point out here that the transportation of the stone, as well as that of the lime, sand, etc.
continued to be done in great part by the people. They made use of manuals for the construction
along with the donation of tartare and tufi for a part of the building. On Thursdays, they would go
through the city seeking alms. Still, most of the burden fell upon the shoulders of the Institute,
surrendering their allowances. The construction cost rose as high as one thousand five hundred scudi,
not including what had been spent previous to this and not anticipated. During this period of time, I
did not remain in Frosinone, but I would go back there from time to time, checking up on the
progress and making observations. I note here that on one of those occasions, we put the house in
order and arranged it, as best as possible, for community living.
Continuing, now, with the foundation in Frosinone, I shall mention what I discovered in our
general archives. Monsignor Benvenuti, the Delegate in Frosinone, wrote a letter to the Servant of
God on February 10, 1826, in which he made known his decision to give the Convent of
Sant'Agostino to the Maestre Pie nuns along with the church with its services, uniting the efforts of
the Maestre with those of the Institute. In it, he says:
"I would like to feel that what I am saying here with regard to the church will be agreeable
with you and that I am very happy to do this favor for you and your companions."
The Servant of God sent this letter of Monsignore Benvenuti to Monsignore Cristaldi. In
regard to it, he remarked:
"I amenclosing here for you the letter of Monsignor Benvenuti in which you will notice: first,
that the plan for continuing construction on the church that we have in Frosinone was considered
unfeasible because of the lack of funds; second, that the monastery of Sant' Agostino has been
decided in our favor. I do not knowhowmuch success Monsignor Benvenuti's plan for the education
of girls will have. With renewed emphasis, it must be pointed out that a beautiful house for religious
exercises could be available in the central area of the Province, even for the cultivation of the
military personnel.
At any rate, because of this, I do not want to lose the opportunity of doing good work which
I hope will be blessed by God. I would only like to stress that our locale would be quite sufficient for
the Maestre Pie and that Sant 'Agostino would be more useful for us. It is quite true that Signor
Guglialmi is thinking about the possibility of our not residing any longer in the place that we now
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have and he plans on yielding it to the hospital. On the other hand, I say that the Institute's work is
not being replaced in Frosinone, but is simply changing walls, so to speak, and consequently the
hospital could not be made its owner. Perhaps I am wrong.
That the Missionaries should conduct services in a church subject to women - no, no, not
that. Our churches are attended by large crowds of people. I do not want people having wrong
thoughts or spreading calumnies, quod absit, about our men. So, why should we get all worked up?
The Holy Father has not objected to our plans for going to Veroli. Now tell me whether I should so
ahead and draw up an agreement on this matter with the most reverend bishop. A line or two of
response to this please. Otherwise, there is Alatri and one good work would not interfere with the
other.
I shall reply to Monsignor Benvenuti in two ways. First, a general thank you in the politest
fashion and nothings more. Secondly, remind him of the discussions pertinent to what I have just
reviewed. This will be a source of antipathy for those who are interested in backing the Maestre Pie,
so we must avoid disputes and make those concessions that are possible. The enclosed letter will also
be useful insofar as the Holy Father will be able to note that the Delegate is in favor of our Institute
and has shown interest in it. If you judge it feasible, you could read it at the next audience together
with the indicated addition. Make every effort to avoid conflicts."
Just what response the Servant of God gave to Monsignor Benvenuti, I do not know.
Certainly, however, he rejected the plan of our officiating, as though it were our own, in the church
of Sant' Agostino, but still maintain contact with the Maestro Pie. There is a letter in our general
archives, dated February 16, 1826, from Monsignor Cristaldi to Monsignor Benvenuti which says:
"I appreciate the good graces that you have shown toward me and Canon Del Bufalo, as well
as toward his other mission companions. I, who am quite cognizant of the great work that they are
doing and the enormous expenses that they bear, would like always to be of assistance to them.
Particularly is that so in the present circumstances in which I know that the Liguorian Fathers will
rightly share in the offerings that are made. It would please me thoroughly if, with your help and
insistence, these Missionaries could be made participants inasmuch as they have not onlyone or two
houses in the Province as formerly but several of them. Likewise, because of the brigandrytheyhave
had to sustain a twofold expense, namely, the repairing of the houses outside the inhabited area and
at the same time, the repairing of those to which they were transferred byorder of the government. In
addition, presently the circumstances are propitious since our Holy Father, who has already
demonstrated his personal affection and esteem for the outstanding Canon Del Bufalo, has
demonstrated an even greater appreciation of the Institute; his satisfaction is very evident. Finally
whatever you can do for this Institute, especially in these circumstances before its departure, will be
greatly appreciated."
On February 24, the Delegate answered that since he had been denied the grant of two
hundred scudi for medals to be distributed to worthy subjects, "that is why, dear Monsignore, I am
unable to take a single step in favor of Canon del Bufalo."
Here, I must point out that from the beginning the most reverend Delegate was more or less
favorable. I know that, one day, he sent me an invitation to a formal dinner that he was giving, from
which I begged to be excused since our Rule prohibited us from taking part in banquets and also to
avoid the spread of unfavorable rumors during that period of time, the time of brigandry: That, too,
was the reason why we refrained fromgoing to the Delegationheadquarters, being content to handle
necessary matters at opportune times.
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Getting back to our problem, the Servant of God, seeing that the situation of remaining in
Frosinone was something desperate, continued negotiating with Monsignor Cristaldi for our
transferal to Veroli. In a letter of May 23, 1826, he said:
"Two reasons prompt me to inconvenience you again. The first regards the Veroli affair, and I
ask that after the audience with his Holiness, you write effectively to the Monsignor Delegate. If you
agree that it is a good idea, it would be helpful for the Holy Father to read the letter from the bishop,
and then, please send it back to me for our general archives which I ampresently putting in order so
that, in case of my death, everything will be in good form."
In a prospectus that he sent to Cristaldi, he wrote: "With regard to Veroli, the locale will soon
be ready". also, in a letter written from assisi on December 10, 1826, he stated:
"I have already submitted the letter of procurement. The only thing that I amstill regretful of
is their use of the title of noble, appended really by mistake, and not willed to be canceled. Poor
Frosinone! I am so sorry about what is going to happen without my being able to do anything more
except to adore the divine dispositions."
In that same letter he refers to the rescript for the installation of the Institute in the Province
of Campagna and says:
"The rescript for the Province of Campagna for the installation of our Societyis in your most
reverend excellency hands. When you have the chance to get to it, after your recovery, it would be a
good thing for us to have a copy of it."
Fromall of this, it can be deduced that up to 1826, the Servant of God had not set eyes on the
words of praise which were made in reference to him there and which Consignor Cristaldi had
opportunely kept hidden.
There is another letter fromthe Servant of God to Cristaldi concerning Frosinone in which he
seeks advice:
"I understand from the circumstances that we could cause confusion just by referring to
everything that has been spent in building a buttress to the house as well as preparing the foundation
for the church. We rent the upper floor from Mr. Guglielmi and this arrangement will be dissolved,
debito modo. as we relinquish the first floor, it will bc used by the hospital, as prescribed in the will
of the deceased Guglielmi. So, in order that our separation from the people of Frosinone should be
gradual, I have left one Missionary there on duty The others I have sent on Missions to Sonnino and
Bassiano. They, then, will move to Veroli, concerning which I have alreadywritten, thus speeding up
the formulation of the document. I do not see any possibility for completing this foundation and
making provision for it. Up to now the hospice in Frosinone has served as a temporary measure in
our work against brigandry
Now that this is over, it is most proper to complete our installation, as has been done
elsewhere, for the purpose of conducting Retreats. Presently, the Holy Father is able to see the
blessing of God on this Province in which our holy foundations have caused an increase. Parcat
Deus anyone who has not lent a hand of hope for obtaining the location of Sant' Agostino in
Frosinone... Everything could have been worked out. But, God wishes to have us in Veroli. From
Veroli, I will, from time to time, send back a preacher here to spur things on, ut fructua maneat. I do
not know what else I can do; it is impossible to imagine any continuation of the building project
here. I shall also see that the bishop in informed concerning the things that I have noted belonging to
the church of Sant' Agostino. I am speaking of the furnishings, given as such to the church as
annexed property"
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There is yet another memorandum written to Cristaldi in which the Servant of God says:
"The most reverend Delegate has proceeded during these days to the installation of the Maes-
tre Pie for their school in Sant' Agostino in Frosinone. I amanxious to remove the Missionaries. I ask
you to seek the stipulations for Veroli. Oh! the admirable will of God!"
When it was just about the time to move on to Veroli, Mr. Guglielmo Guglielmi wrote to
Monsignor Cristaldi on December 3, 1826. after having reviewed the situation behind the granting of
the monastery of Sant' Agostino, he added:
"In another petition addressed to the Holy Father, we have expressed how deeply felt by
everyone is the loss, and you, by this time, ought to know that. Now, there could be another plan for
having the Missionaries remain here, proposed by the most reverend bishop and the most reverend
Delegate. It is: that the Missionaries should make use of the parish church of San Benedetto and
then, when the church of Sant' antonio, already begun, has been completed, it would be consigned to
them... In charity, try to get this across."
In his letter dated December 8th of that same year, he adds:
"The zeal of the people of Frosinone could not be aroused at first, because they did not know
everything that was being done by the superiors to their disadvantage as I wrote to you in a preceding
letter. Now, they are all displeased with the loss of such a great benefit and are doing nothing more
than imploring your help and the protection of the government which could relieve this discomfort
without any great sacrifice to itself, subsidizing the Missionaries with a fourth of the donations, as I
wrote to You."
Finally, in still another letter, dated February 15, 1827, he continues to say:
"I add to all of this that the city of Veroli is not at all needful of workers, since they have
more than a hundred priests. The extreme need that our town experiences is evident fromour having
only around twenty priests. I conclude, therefore: it would be doing a grave damage to us, without
any advantage at all to Veroli. Our humble petition to our Sovereign seems to be most reasonable
and the means suggested most plausible. If the Holy Father should deign to hear our request, it would
be a great consolation to our people who have no other desire than to hold on to this great good for
its spiritual benefit. You could be most helpful in this pressing: anguish."
After those negotiations, here is what the Servant of God wrote to Cristaldi on February 16,
1827 from Frosinone:
"At present the urgency of the situation in Frosinone requires me to ask your advice about the
following items. The effort to remove us fromSant'Agostino was not a question of public conviction,
but only that of a few people. However, the regret of losing our Institute is widespread. You have
seen this in the Petitions that have been sent to Rome, supported also by Signor Ludovico Butti,
appointed to the Curia, begging for a happy solution. He will also pay you a visit to discuss the
matter in person. There is no other plan except that of changing places with the Maestre Pie. Are they
perhaps asking that a church for the public be given to the Maestre? On the contrary, they are asking
that it be given to the Missionaries.
I add that in Frosinone at the present time there are onlytwo churches offering services since
the church of the Liquorians and that of Santa Maria della Neve are not in a position to make
themselves useful, except for the country people and that, indeed, is a wonderful thing. However,
that is not sufficient for providing the moral instructions for the inhabitants in general. One parish,
that of the Santissima Annuziata, is closed because it is broken down and under repair. You can see
very well the situation in which these people find themselves! Monsignor Benevenuti could have
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effected both the installation of the Maestre in our locale where we spent no less than six hundred
scudi, and, at the same time, afforded us for public ministry a church which is located centrally in
Frosinone.
The Gonfalonier of this place, along with the most reverend Delegate and the bishop,
whenever they were asked for information, could have expressed their feelings of approval and all
would have been peaceful and quiet. They did not want to assert directly what was being done so as
not to cause a certain murmur, without first having someone who would privately inform the Holy
Father. Having made clear to the Pope the reasonableness of the matter, I am persuaded that he
would be grateful for any guidance offered him, since this all relates to the glory of God. I would
have no difficulty at all in preparing a document addressed to the Holy Father himself, but, first I
would like to have your counsel and direction. You know very well how much I have appreciated it
and value it so highly.
Other plans have been suggested (besides that of exchanging places as mention before) but
they are not acceptable. The pastor of San Benedetto church told me today that he is sending a
petition to the Holy Father, offering another plan which would involve a small church, not yet
completed, in a corner of the city. However, this would not be adequate for our work. We mention
this for historical purposes. So, if exchanging places is not an acceptable solution, anyconsideration
of remaining in Frosinone has to be set aside. The bishop has told me that the delay has weighed
heavily on the Marquis Bisleti. Also, because of the disturbances, he feels that it would be better to
have the gendarmes move out of the little convent in Veroli. He would prefer that we consider Veroli
and, in the meantime, continue negotiating in Frosinone. In Veroli, the church is beautiful, but the
convent is small. I have been told that the Marquis was receiving a small rental fromthe Commune,
but, in the meantime he has been asking for eighty scudi in view of the fact that a nearby tenant has
offered that much to the Marquis' advantage. This, too, is mentioned for its historical value.
"As a conclusion to all of this, I add, for your information, my own humble opinion on this
question. First: tene certum, relinque incertum. Veroli will be set up and Frosinone will be kept in
abeyance for the time being, but still insisting on the exchange plan. At this same time, Albano has
been given to us by the Datary and we will make compensation to the Lateran Chapter, as is only
just, since Pius VII was not aware of the Bull of Pope Honorius. In this way, a double good will be
achieved and these circumstances will offer us an opportunity for a very clear discussion with the
Holy Father. Second: It would be a veritable anguish for the Institute to remain in this diocese
without an established base and a church; the work to be done would be only halfwayaccomplished.
At the present time, we are given shelter by the pastor of San Benedetto, but, we are still very much
concerned. Unfortunate fellows are we! We are reduced to the status of having only to pray, suffer
and be silent. But all is worthwhile for heaven. I wait your esteemed, favored and prompt reply.
"Pray a lot, a whole lot for me to Jesus so that I prepare myself for eternal rest. Tomorrow, I
shall offer Mass for this affair. May the will of God be done in all things."
In another letter, written likewise from Frosinone on February 28, 1827, he says:
"I am awaiting the stipulation of the document for Veroli and I would like to have your
assistance in drawing it up with exactitude of expression. In the meantime, I will keep you informed
that such and so many are the requests of the people of Frosinone for the completion of the church of
St. Francis Xavier that has been begun there. Likewise, it would be proper even to condescend, for
the works of God are wonderful, et fecit mirabilia magna solus. You might say it is prudence ... but
it would be good to elevate it to the degree of special foundation.
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"What am I to say, Monsignor? The departure of the Missionaries would be the cause of a
veritable revolt by the people. The most reverend Delegate has looked to me for help. I continue
handling these things the best way possible, and I am praying. It is only too true that there has been
no specific act of the council showing favor toward the Maestre Pie. The petition was the work of a
few. Transeat hoc, and I conclude: the foundation will be made in Veroli; Frosinone will be worked
on. Interim, Deus et dies".
In that letter he also speaks about a hospice in Rome and says that the one of Sant'Agata
would be adaptable, while having the Reverenda Camera provide a convenient place for the Maestre
Pie who do not need a church.
In still another letter from Frosinone, dated March 6, he says:
"When I arrived here in Frosinone, the bishop, the Delegate and the people so moved me with
their plans and the tears of not a few who were ignorant, in general, of what had happened in past
events, that I simply had to raise my yes to heaven and come to the conclusion that: Id ex gratia Dei
provenit. This is something that relates to the glory of God, an immense good for souls. So, Veroli
and, already, many deputations of men have come. I told all of themwhat I could. I feel courageously
secure in that undertaking. Deus nobis erit popitius, and may he also multiply in you his most
powerful graces in directing us, as you have done with so much edification".
Another letter from Frosinone of March 28, says:
"The good work effected here in the Province is immense and the reformis most deeply felt.
On Sunday, the feast of the most holy Annunciation, the first stone of the new church of San
Francesco Saverio was blessed. Now the bishop is looking forward to Veroli.
Vallecorsa
Let us proceed nowto Vallecorsa where, as I said, the Servant of God went in March of 1822
to conduct a holy Mission. On that occasion, the people were so moved and imbued with religious
fervor that they absolutely wanted the Missionaries to stay on there and open a Mission House. To
accomplish that, a deputation was sent to Rome, "the Servant of God" himself informed me to make
known the strong interest of the clergy, the civil officials and the people. With the consent of
Monsignor Buonomo, bishop of Gaeta, the Servant of God sent one of his companions in May to
begin work for the establishment of the Institute in that area. He went there himself during that same
month, as is seen in a letter written to Cristaldi on May 17th.
The Commune consigned to the Institute the locale of Sant'Antonio Abate, an old,
ramshackled monastery of the Viennesi monks. Since the house was in a decrepit condition and the
church in dire need of repair, he directed that the entire credit that had been allotted by the
government to cover the expenses for the work against brigandry, a total of some two thousand
scudi, should be used here. He also had to pay rent for the Missionaries' house until the new
construction would be habitable. He made use likewise of the income flowing from the Lenten
preaching. The people worked together wonderfully to amass a huge amount of building materials
that would be used for the construction project. It was a good beginning, but, later on, theyno longer
wanted to grant the entire amount of credit and so it was cut down to one fourth.
In spite of all that, once the plans were made, things began to get done, although the project
did not really so ahead until Lent of 1824. At that time, they were no longer satisfied with the
original plans and there did not seem to be opportunity for doing the work because of the lack of
masons and people who could supervise it; it soon was 1825. In that year, a new plan was put into
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operation and the work was finally completed with the construction of a small chapel and a section
of the living quarters. The first stone of the new church of Sant'Antonio and San Francesco Saverio
was blessed on the fourth Sunday in Lent of 1825 with permission of the bishop who contributed a
good sum of alms which he consigned to me, saying that later on he would make another
contribution. He recommended that the House be made large enough to handle Retreats since he had
no where else to send his men who were to be ordained.
In 1825, the Servant of God went to Vallecorsa where he made a solemn processional entry
on June 2nd. The people flocked there with joy and in large numbers. On that occasion, the painting
of San Antonio, which had temporarily been transported to the church of San Rocco, was brought
out.
During the construction, referred to previously, several difficulties arose, but all of themwere
skillfully overcome since the people were favorably disposed to offset any and all obstacles. The
Servant of God, writing to Cristaldi from Alatri on May 24, 1822 said:
"Vallecorsa is experiencing a very great fervor. You can be sure that anything you can do will
offer great encouragement to the work. You would like me to specify the amount of money needed,
but, to be honest with you, I would not be able to tell you that. In general, whatever God inspires you
to give will be helpful for the program, for example, if the 50 scudi were to be consigned to them,
even in small installments God knows how much I would like to facilitate matters."
Those fifty scudi were obtained from Monsignor Cristaldi, as is learned from another letter,
and provisions for urgent matters were handled in Vallecorsa. As for the actual construction,
however, neither the quarter share (from the Commune) nor the fifty scudi were anywhere near
sufficient. Hence, it became necessary to have recourse to begging collections and several of them
were carried out during the Missions given in the area. They also begged for the products of the
season. But, even that was not enough. So, they had to apply for an allowance from the Province, as
best they could. I must point out here that with that allowance, consideration had also to be given to
the house in Albano, as well as for the hospice in Rome which also was experiencing need.
Consequently, taking all of this under consideration, it was surely a miraculous thing for any
progress to be made. God, however, never allowed them to suffer from the lack of necessities
At different periods of time, I, too, found myself in Vallecorsa to work with the people there
and I had to admire their noticeably improved fervor. I, myself, at the sounding of the early bell,
witnessed howthe people would gather together early in the morning in groups of three, four or even
five hundreds, a host of women and men, ready to go to the mountains to cut and bring back, loaded
on their heads, pieces of lumber, or dried branches for the kilns, all the while singing spiritual songs
or reciting the rosary. All that the Missionary had to do was to mention it during the evening pep talk
and on the following morning they were ready to be led by him. On three feast days, I saw, with my
own eyes, one of the ladies carrying lumber and tinder; a second, stones; a third, lime.
More and more bricks were made there with the aid of the people. More and more
benefactors offered trees to be cut and even chestnut beams which were then cut to be formed into
tables and smaller beams, according to the need. Since the site that was chosen for the construction
of the new church was hilly, they had to level it, carrying away almost sixteen inches of earth and
stones. This, too, was done gratis by the men. Monsignor Parisi, who had succeeded Monsignor
Buonomo, was visiting in Vallecorsa and wanted to observe this fervor of the people. With pleasure,
he watched as they hurried toward the construction area. This fine prelate confirmed the permission
previously granted by Monsignor Buonomo, to work on the construction of the church, without pay
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on feastdays and he, likewise, granted an indulgence of forty days. The building is not as yet
completed and much is still needed, for the design is rather grand and majestic.
Benevento
(This city was outside the Papal States and a passport was required for entry.)
When the Servant of God was in Vallecorsa, he wrote the following to Monsginor Cristaldi
on May 17, 1822:
As soon as I learn with greater clarity, from another of your letters, the intention of his
Holiness concerning the Mission and Retreat House in Benevento, then I figure that I will be able, in
more precise terms, to present petitions for faculties that are to be requested from our Holy Father. I
beg you, therefore, as a distinct favor, another letter to be sent to me in Alatri where you might also
send the passport containing the broadest terms; likewise, the permit for entryof the baggage through
the customs station in the Kingdom; and, finally, your own personal instructions with regard to the
handling of the temporalities of the aforementioned Mission House etc., etc., so that I can regulate
my own action. And, when you set up the arrangement with the government, I would ask that you see
that the one in charge be instructed by me concerning the matter of economy. In the passport, please
have them include permission for a Brother in service; and if the House is established, I shall take
along another of the Brothers who will remain there permanently, etc.
In a postscript, he adds:
For my own peace of mind, I inform you that, according to a letter from his Eminence
Consalvi, it is to be noted that the House there must be a stable one. The program alone of giving
Retreats will be a source of ..., etc.
In another letter mailed from Alatri on May 24th, he says:
I have received two of your most appreciated letters. In the first, I note that, after a delay,
you got my report concerning the Mission in Benevento In the second, I note that you have
understood well that on June lst, or perhaps on May 3lst, I shall be on my way to that Mission. I am
awaiting your directions as well as the papers that you promised me; so, in sending your replyto this
letter, I ask that you address it to me in Terracina. However, before leaving Alatri, I hope to get
another of your letters, as you promised to write.
In a postscript, he adds:
There will be six Missionaries in Benevento. Further information will be given ad alias. I
shall send a memorandum to the Holy Father indicating my arrival in Benevento. I have set aside
everything for this trip already and I give thanks to God that all has gone along well.
After leaving Alatri on the way to Benevento he arrived with companions in Terracina. He
had to stay there a few days, handling matters, investigating the arrangements made with respect to
the carriages that had come fromBenevento. He was compelled to do this because of the late arrival
of the passport as can be seen fromanother letter that he wrote to Monsignor Cristaldi. Furthermore,
because of the delay in receiving the passport, he decided to send those carriages back and make
other arrangements for transportation.
When he got to Benevento, he conducted the Mission which turned out very successfully, to
such an extent that he attracted those citizens to having a permanent set up there for Missions. The
servant of God wrote to Cristaldi on June l5th, saying:
I am writing in the greatest hurry this time. I shall speak to you of everything in another let-
ter of mine. What is urgent now is the memorandum which I am enclosing. It calls for the greatest
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energy that is so proper to your zeal, so that in actu Missionis the locals can be prepared with the
things necessary there, and, once the Papal blessing has been given, the Missionaries can then leave
immediately. You can be sure that the government does not perhaps have any other people who are
so promptly and immediately in need of attention as these people here in Benevento. It trulyneeds an
institute such as ours. His Eminence thought it a good idea to ask for the Collegio of the Scolopi
Fathers, since he notes that it is only hopeful that the Jesuits, urged by Rome, may soon be returning.
The expenses that the Scolopi Fathers paid out in the reacquisition of the previously sold locale is
perhaps the difficulty involved. It might be possible to figure out a wayto solve that... In myopinion,
we would not be doing harm to the Scolopi Fathers if, in their deficiency of members and the
urgency experienced by the people, this substitution would be made. They could be told that when
they do have the members available, another place could be obtained, etc.
Since nothing definite could be concluded at the time when the Mission was conducted with
regard to the House, the Servant of God thought that he would take the Missionaries along with him.
However, his Eminence Spinucci and the gonfalonier wanted one of the Missionaries to remain there
to continue handling the negotiations. The Servant of God, writing to Cristaldi from San Felice in
Giano after August of 1822, says:
With respect to Benevento, discuss it with the Secretary of State. They do not want Betti
(here he refers to the Missionary that he had left there) to leave. I have been swamped with letters.
Read the enclosed which was given to me secretly. To be honest, God wants that foundation there
and even more so because it is a part of the Papal State and that has been cut off. The means are not
lacking. Speak of this with holy freedom, now that things have reached a point of maturity.
In another letter of September 20, 1822, he says:
However, let us not neglect a single one of God's inspirations concerning Benevento, for you
know how tender is that text: vinea mea electa, ego te plantavi, quomodo...That is what we must
procure for a city where neither the Filippini Fathers nor the Jesuits could carry out certain religious
programs so well known to your most reverend excellency. It appears that the locale and income of
the Scolopi Fathers is not agreeable to his Eminence Consalvi, so we shall not say anything more.
However, let us try to get another place which you will note in the petition that I am enclosing. For
the love that you have for Jesus Christ, qui suo nos redemit Sanguine, try to obtain tomorrow the
following rescript, keeping in mind the Archbishop's age: 'To the most reverend Delegate, that he
should come to an agreement with the Archbishop for its execution, granting all the necessaryfacul-
ties to the Ordinary.' If you prefer a shorter rescript: 'To his Eminence the Archbishop with all the
faculties'. I leave this to your astute judgment. The Delegate will act accordingly. Oh! What a
consolation it would be if you were to be able to get this rescript tomorrow. It is one that will not
upset anyone and it will make provision for a great work that will unfold in the very Kingdom of
Naples where the spiritual needs are so many, etc. With all my heart, I ask that you join your
approval with my desires and, in the audience tomorrow, bring about its attainment. Once that
rescript is obtained, everything will be set in motion; you can be sure about that. I, a miserable
creature, shall not cease praying.
In a letter of September 25, 1822, he wrote:
Keep close to your heart the petition fromBenevento. In this morning's audience, you might
obtain the rescript and then please have it delivered to me. I shall say that I obtained it myself,
without mentioning your name.
In a postscript, he said:
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In case the memorandum from Benevento might not have reached you, I am enclosing
another one. The nightly oratory has been attended by around six hundred men each night.
From Compli, he wrote another letter dated November 28, 1822 and stated:
Another difficulty has arisen with regard to Benevento. I am awaiting a clarification from
Canon Betti and I will keep you informed, as our father in common.
When the rescript "To the Cardinal Archbishop with the faculties" was obtained on
September 26, 1822, it seemed as though the Mission House was a sure thing. However, since
various solicitations remained ineffective, the Marquis Mosti, the gonfalonier, the Marquis Don
Orazio Pacca, the Marquis Don Antonio Croci, the priest Don Francesco Pellegrini, all got together
and presented themselves before his Eminence Spinucci for the granting of the monastery and the
church of Santa Maria del Carmine along with its corresponding revenues. This was done in
agreement with the town dignitary Pallante who had custody of the church. He was persuaded to
cede it in view of the good work that was about to be established there. The worthy, purple clad
individual, quite content in cooperating with the erection of the House, gave his approval and with an
honorably drawn up document on February 24, 1823, fortified with the faculties granted to him by
the Pope to dispose of all the locales and incomes of suppressed ecclesiastical corporations, made the
transferal of that endowment, namely, the monastery and the church of Santa Maria del Carmine,
usually referred to as Sant' Anna, to our Institute and the document of April l8th of that same year so
stipulates.
Various were the benefactors who offered sizable alms for the necessaryrepair work, the fur-
nishings and other things. Among them, the Marquis Pacca and Don Francesco Pellegrini stand out.
Once the foundation was assured, the Servant of God sent companions to be with the one
there already and they arrived on April 12, 1823, taking up residence in the hospice offered by the
Baron Sabriani, where they remained until July 9, 1824. Theystarted out bygiving a series of retreats
which were very well attended by the people, thereby beginning their services in the church. At first
there were some difficulty in the using of a preaching platform which they claimed destroyed the
symmetry of the church. Later, his Eminence, the bishop, agreed to this practice that we have and
nothing more was said.
There was yet another obstacle to be hurdled and that was that there was a remaining part of
the locale which was held by judges. Finally, this too was obtained by an order issued on September
23, 1828. Assigned for religious use only, it would easily be adapted for giving holy retreats for the
men to be ordained whom the Archbishop would send there.
I shall note here, in conclusion, that the President of the Mission House pro tempore was
appointed by his Eminence, the Archbishop, to the synodal board of examiners in the synod held on
August 24, 1827. This reminds me, also, that the present bishop of Terracina has included in his
synod a few of the Missionaries, chosen as examiners.
Rimini
Let us now proceed with the foundation in Rimini. As a consequence of efforts made by
Monsignor Gaspari to open a Mission House in the Madonna del Piano in the diocese of Rimini, a
meeting was held by him along with the Servant of God, Monsignor Cristaldi and the bishop
administrator of that church, Monsignor Marchetti. The Servant of God, then, sent one of his
missionaries there to take possession, to prepare and supplyeverything needed for the entrance of the
Institute. As a matter of fact, the missionary went there and remained for some six months. He had to
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take care of all the requirements that one encounters when one does not succeed in having assistance
from others. To obviate complaints from creditors and to keep negotiations alive, Monsignor
Cristaldi obtained for him a grant of one hundred scudi from the Holy Father.
The Servant of God, however, was not aware of the fact that that church was responsible for
the care of souls. As soon as he discovered that, since he had established in the rule that the
missionaries were not able to assume the burden of permanent residence, something contrary to the
very notion of being a missionary, he immediately issued the order to relinquish that project and he
recalled the missionary.
In this difficult situation, Monsignor Marchetti endeavoured to establish the Mission House
in the city of Rimini by meeting with the Servant of God and offering himthe monastery and church
of Santa Chiara, at one time a monastery for the Clarisse nuns. Beautiful is the praise that this worthy
prelate attributed to the Institute in his decree of the grant made on April 12, 1824 by apostolic
authority which he had obtained already on April 10, 1823. On April 24 of that same year, the stipu-
lated document was drawn up by the missionary with the approval of the Servant of God. Then
Monsignor Marchetti, as an initial endowment, obtained from Leo XII, by rescript dated June 6,
1824, the granting of an annual sum of one hundred scudi, due to the bishop's support of the
Reverenda Camera for a piece of property owned by the same and held in perpetual lease.
Furthermore, at his own expense, he had the convent repaired. When he died, he left, as a gift, a
painting of the Blessed Virgin which, as was rumored, had opened her eyes during the period of the
Republic and had been placed on public exposition on the side altar in cornu epistolae In addition to
this, he gave his personal furniture as a gift. If he had had the time, this outstanding bishop would
have done even more. But the time came for him to leave that diocese and the establishment of the
Mission House remained as part of his hopes. Although the monastery was burdened with an annual
rental fee of 24 scudi which were released during the Episcopal tenure of Monsignor Zollio, a very
good friend of the Institute, still a sufficient number of missionaries were able to reside there because
of many benefactors who always gave assistance with their alms as well as by the collections that
were taken up. I must not fail to mention that Monsignor Zollio granted to the Mission House an
annual income of five scudi and forty-two baiocchi froman annuity. There have been a fewbenefac-
tors who have begun to increase their contributions.
Nepi
Monsignor Anselmo Basilici, bishop of Sutri and Nepi, interested in having a Mission House,
began negotiations with the Servant of God. He got a papal rescript through the Office of the Sacred
Congregation for Good Government, dated August 31, 1831 and the Servant of God, with the
permission of the esteemed Monsignor Basilici, took possession of the church and convent of Santa
Maria degli Angeli on November 16 of that same year.
Cesena
At the request of Monsignor Cadolini, bishop of Cesena, who had obtained from Pius VII a
rescript dated July 25, 1821 and another through Monsignor Cristaldi dated March 29, 1823, set
aside the convent, the income and the church of the Servite Fathers in that city. The Servant of God
opened the House there after taking possession on December 29, 1832.
Macerata Feltria
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At the request of Monsignor Begni, bishop of Montefeltre, by dint of a rescript fromGregory
XVI, dated October 26, 1831, a Mission House was opened in Macerata Feltria and the document
was drawn up for possession on May 28, 1832. Pennabilli
Upon the request made by the same bishop, Gregory XVI in a rescript issued on February 12, 1833,
approved the admission of the Congregation of the most Precious Blood in the place of the Filippini
Fathers in Pennabilli as incorporated missionaries. The formal possession took place on October 25,
1833.
Rome
In Rome, as I have mentioned elsewhere, efforts were being made to have a Mission House
there. Starting in 1815 there was a plan to obtain the locale of San Norberto. However, since that
could not be worked out, a hospice was set up in the small convent of Buon Consiglio where it was
not possible to have church services since that was occupied by a confraternity. That hospice was
kept open for several years, but because of reasons of economy, it had to be closed. In 1823, through
the mediation of the esteemed Monsignor Cristaldi, San Clemente was offered. Of this, the Servant
of God wrote to Cristaldi pointing out the need for restoration and in his letter of June 10 says: "with
reference to the building of San Clemente, whenever it would be necessary for one of our group to
supervise, I would designate Monsignor Santelli who would take everything under his direction."
But, with the death of Pius VII and the succession of Leo XII, the latter decided to give the locale of
San Clemente to the religious who transferred there from the convent of the Pace while, at the same
time, promising to provide, in good time, another locale for us. However, that never occurred even
though negotiations continued to be made and the Pope himself had Cristaldi discuss the matter with
the Servant of God and charging him to do so secretly, as is noted in a letter of the Servant of God to
Cristaldi in "Lettere Varie" Vol. I, where, in Cristaldi's handwriting at the bottomone can read: "His
Holiness will treat this matter, but he inculcates secrecy."
I, myself, when I was in Rome, was sent by the Servant of God to different places to see
whether a Mission House could be set up in some place or other. I went to Santa Maria Egiziaca, I
went to Sant' Ildefonso, to San Nicola a Cesarini and other places. I spoke in favor of San Norberto,
but no conclusion was reached. That same Monsignor Cristaldi tried to arrange for the Institute in
San Salvatore in Campo, but even this plan fell through, though we ultimately obtained it through a
Brief of Gregory XVI last year.
In short, the House in Giano was opened in 1815, the one in Pievetorina in 1819, the one in
Albano in 1821 and also in that same year, 1821, the Houses in Terracina, Sermoneta and Sonnino.
Then, in 1822, Frosinone and Vallecorsa and we can also include Benevento. In 1824, the House in
Rimini was set up; in 1831, Nepi, in 1832, Cesena and Macerata Feltria and in 1833 that of
Pennabilli.
After the death of the Servant of God, two of the Houses, namely, Pievetorina and Sermoneta
were closed, but that of Ancona and another in Porto di Recanati were opened, the latter nowserving
as a hospice. Everything, as far as I have learned, was accomplished with apostolic blessings. This
has been the progress of the Institute with reference to foundations.
Missionaries with moderation
With regard to the membership in the Institute, I would say that God always provided them
for us with moderation. I observed that whenever a House was opened the membership increased.
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When a member died or one left the Institute, another would come and there was never such a
scarcity that a House had to be closed or the work of the ministry curtailed. At the same time, one
could not say that there was a superabundance of workers. The Servant of God put forth all his best
efforts and extended the good work as much as possible. In regard to all of this, I stood in admiration
of the work of Divine Providence since the Houses were not so well endowed so as to be able to
govern large communities and meet the expenses that arose, especially in the fulfillment of the
objectives of the ministry.
With regard to the abilities of the members, I would say that, first of all, each missionarywas
approved for hearing confessions (since by our rule no one could be incorporated if he were not an
approved confessor, at least for men). With regard to their knowledge and preaching ability, there
were those who were more capable and those who were less blessed. Everyone knows that even a
well educated person falls short at times because of the lack of external gifts. One might also add that
some of them had never preached before and had to learn, so to speak, at their own expense. When
demands for the work of the ministry piled up, some members were not sufficiently prepared to
handle them. Still, the good work did continue to be done, as it still is being done and will continue
to improve as the Institute grows in experience. Since every beginning is difficult, it is not at all
surprising that in the initial development of our Institute it did not display that height of attainment
which can be reached only with the passage of time.
Requests for Mission Houses
I shall speak nowof the requests and plans for founding other Mission Houses so that one can
see the progress of our pious Institute as well as to note the desires of the bishops and others who
were interested in having a Mission House. For this purpose, I shall repeat here a section of a report
made to the Sacred Congregation of Bishops for the approval of the Institute. It asserts:
First: although our pious Institute may have suffered frequent tribulations, Divine
Providence, turning everything toward greater advancement, brought about in the Houses already
opened, which we listed before, a firmer consolidation and also offered newpossibilities for opening
other places of refuge not only in the Papal States but also elsewhere. Here we can give a simple
listing in a chronological order of the foundations that were proposed.
In the year 1814: the Vicar General of Toscanella proposed a foundation of a Mission House
there and offered the locale which at one time belonged to the Franciscan Fathers in that city.
In the year 1815: the most reverend bishop of Amelia offered a place of retreat and a church
in Lugnano in his diocese, obtaining a special rescript for it from the Sacred Congregation of the
Reform.
In the year 1818: a request was presented by the clergy and the people of Sant'Elpidio, with
forty two signatures, to Pope Pius VII for a Mission House. In 1819: the clergy, the civil officials and
the people of Belforte, in the diocese of Camerino, begged Pius VII for a Mission House.
In 1820: that same Pope Pius VII extended his pastoral care through the establishment of the
Congregation of the most Precious Blood in other states outside Papal territory as will be seen later
on.
In 1821: a request was submitted for the opening of a House Modigliana, diocese of Fermo,
in the church and shrine of the Santissimo Crocifisso; the most reverend bishop of Segni offered the
locale which once belonged to the Conventuals in that city.
In 1822: the very reverend Nicola Cannieleri, director of holy missions, planned for a
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foundation of the Institute on the island of Malta. This was dealt with many times in later years.
already opened, as noted before, was the hospice in Velletri, and negotiations were being made for
still another House, but, for good reasons, this was never brought to reality.
In 1823: the most reverend bishop of Sora asked for a foundation in Pontecorvo. Giovanni
Dimauro suggested a House for Aversa in the Kingdom. The mayor Pennacchi requested a House in
Itri, diocese of Gaeta.
In 1824: the most reverend bishop of Oppido in the Kingdom requested a foundation.
Monsignor Giovanni Marchetti, archbishop of Ancira, procured the foundation of a hospice in the
Madonna del Piano, diocese of Rimini, which operated for a short time and then was closed because
parochial care could not be transferred elsewhere from that church. The clergy of Castellone and
Cola tried to get the grant of Santa Teresa for the Institute. Another request for the opening of a
House in the Madonna del Colle, situated in Lenola.
In 1825: Monsignor Lucibello, bishop of Sora, offered a monasteryof the regulars, which had
become vacant, for the opening of a House in his city. The Commune of Maenza made a request for
a House in that territory, the diocese of Piperno. The clergy and the people of Montesarchio, diocese
of Benevento, sent their plea, along with 89 signatures, for a Mission House in their region. The most
reverend bishop of Atri and Penne in Ambruzzo negotiated with the Founder to open a Mission
House in that city. Likewise, a request for a House came fromGiuliano, diocese of Ferentino, under
the direction of the Vicar Forane Bonelli Luigi Fusci suggested a House in Norma, diocese of
Velletri.
In 1826: Fr. Giuseppe Montoni entered into discussions for a foundation in Montecosaro,
diocese of Fermo. The most reverend bishop of Aquila proposed a House in Acquasparta in the
diocese of Todi.
In 1827: at the request of Fr Francesco Antonio Maiolini, negotiations were underway for a
foundation in Tagliacozzo, diocese of Pescina. The most reverend bishop of Terni made known his
desire for a foundation in his diocese.
In 1828: the clergy and the people of the Abbacy of San Salvatore. Maggiore petitioned the
Supreme Pontiff Leo XII to open a Mission House in the suppressed monastery of San Francesco in
Longone. Monsignor Cipriani, bishop of Veroli, negotiated for the transferral of the Mission House
set up in Frosinone to his city and obtained papal approval for it.
In 1829: the most reverend bishop of Gaeta made arequest for establishing the Missionaries
in the church of the Discalced in the Borgo or in the church of Santissima Trinita al Monte. Through
the help of Monsignor Cristaldi and Cavalier Rivera of Naples, the Servant of God entered into
negotiations for opening a Mission House in Naples. He spoke to His Majesty, the King of the two
Sicilys, who showed complete satisfaction and gave his royal consent. However, nothing came of
this because of the death of the one who was most interested in it, as well as the lack of endowments.
In 1832: requests were repeated for a House to be opened in Modigliana and this time it was
made by Vincenzo Corradini. Bartoli Monsignor Grati bishop of Terracina, planned the reopening of
the place of retreat in Terracina which had been closed under his predecessor Monsignor Frezza.
Monsignor Cipriani, bishop of Veroli, renewed his concern for a Mission House in Veroli. at the
insistence of Monsignor Grati, and a blessed rescript, the House in Sonnino, which had been closed,
was reopened. The opening of the House in Orta, co-cathedral of Civita Castella, was projected.
Monsignor Carlo Giuseppe Eugenio de Mazenod, titular bishop of Icosia, entered a plan of uniting
his Mission Houses, which were six in number and set up in France, to those of the Congregation of
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the Most Precious Blood. This prelate had already obtained the approval of their rule from Leo XII,
but this union did not come about because of the vows that bound the members of his Institute.
In 1833: Carlo Giorgi laid plans for a House in Genazzano, diocese of Palestrina. The most
eminent Cardinal Pedicini showed his concern for the opening of a Mission House in Olevano and
the Founder, desirous of satisfying the pious wish of the dignitary in purple, went to visit the
projected locale. Requests were made by Fr. Luigi Deangelis for a House in Concerviano, in the
abbacy of San Salvatore Maggiore.
In 1834: a request made by the archpriest Giovanni Rota for a foundation in Strangolagalli,
diocese of Veroli. Another likewise came from the communal prior Luigi Serafini for a House in
Marsciano, close to Todi.
In 1835: a request from the protonotary apostolic Giueeppe Maria Valeriani for a House in
Gradoli, near Orte. The most reverend archbishop of Spoleto, Ignazio Cadolini, negotiated for the
opening of a House in Trevi in the Santuario delle Lacrime and repeated his urgent concern.
Monsignor Lucibello, bishop of Sora, wanted a foundation in Roccasecca in the Kingdom. The
people of Plan di Meleto, diocese of Montefeltre, pleaded for a House in their local.
In 1836: a new effort was made by Canon Crescenzi for a foundation in Veroli.
There were many other requests submitted, some to the Supreme Pontiff, some to the
Founder, by the bishops, such as the ones from Fascia and Monte Leone which we omitted for the
sake of brevity. Likewise, we omitted mentioning those plans that were suggested after the death of
the Servant of God, which have been registered up to the present time, for the opening of new
Houses both in the Papal States as well as elsewhere. However, we must not fail to state, surely for
the sake of gratitude, how great was the interest shown by Pius VII for the spread of this Institute
which he looked upon as the product of his own apostolic concerns.
When plans were placed before him for promoting the interests of religion in Sardinia, he
was most pleased. Through the help of the most reverend treasurer, on April 12, 1820, he was
pleased to present to the Prime Minister and the Secretary of State of his Majesty in Sardinia, a plan
for the opening of Mission Houses on that island for the spiritual benefit of that portion of the flock
of Jesus Christ. This plan did not have the desired effect, however, even though the willing support
of the Holy Father was given for its execution. In addition, that same Pontiff deigned to offer to the
Congregation of the Most Precious Blood the church of San Clemente and its surrounding area in
Rome so that it would have a place for itself in the capital city. But, neither did this sovereign design
come about. This will be seen as the story of the Servant of God, Gaspar del Bufalo, becomes more
fully known. It will likewise be pointed out then what Leo XII, of holy memory, was contemplating
as a favor to the Institute.
Privileges of the Congregation
At this point, I must speak of the progress of the Congregation with respect to the favors
granted by the Holy See. I report them here in a summary formas they are found in the fourth article
of the aforementioned report to the Holy See.
The privilege of blessing habits, crucifixes, rosaries and medals in articulo mortis. Rescript
of Pius VII, May 20, 1821: celebrating Mass one hour before dawn and one hour after midday.
Rescript of Pius VII, March 9, 1822 and November 23, 1822: for bishops to be absent fromresidence
in their respective dioceses on the occasion of the opening of Mission Houses in the province of
Marittima and Campagna, whenever they wish to be engaged in the giving of Missions. Pius VII, a
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pro gratia: a plenary indulgence on the last day of a Mission or Spiritual Retreat, either public or
private. Pius VII, a pro gratia: the Office and Mass of St. Francis Xavier on December 3rd, raised to
a double of the second class. Pius VII, March 26, 1822: the use by the Institute of the Roman
calendar ad instar regularium. Pius VII, July 28, 1823: the privilege of adding the commemoration
of St. Francis Xavier to the suffragia.
Leo XII, January 20, 1824: the Office and Mass of the Mysteries of the Passion on Friday in
March. Leo XII, January 20, 1824: the Office and Mass of the Maternity on the second Sunday of
October and of the Purity on the third Sunday of the same month. Leo XII, July 30, 1828: the solemn
Mass of St. Francis Xavier on March l2th, as long as it does not fall on a Sunday or on a double of
the first class.
Rescript of Gregory XVI November 23, 1832: the Office and Mass of the most Blessed
Virgin of Good Counsel on April 26 and of the Heart of Mary for the third Sunday after Pentecost.
Gregory XVI, June 21, 1833: the Office and Mass of the most holy Mary, Mother of the Divine
Shepherd on the first Friday in June. Gregory XVI, May 10, 1837: the privilege of distributing Holy
Communion to the members of the community on Christmas eve. Gregory XVI, December 6, 1833:
ad decenniuma plenary indulgence to anyone who attends at least ten times the services of the month
of the most Precious Blood in our churches and receives the sacraments of confession and
communion. Two hundred days indulgence for each time that one is present for those services.
Gregory XVI September 28, 1832, ad septemnium: a plenary indulgence for visiting the Seven
Churches. Gregory XVI, February 8, 1833: ad septemnium: a plenary indulgence on the feast of St.
Francis Xavier and its octave; a similar one for the feast of March l2th, granted by Gregory XVI on
March 7, 1833 ad septemnium. Finally, with a rescript of January 12, 1833, His Holiness Pope
Gregory XVI deigned to extend all the privileges and indulgences enjoyed bythe Congregation of the
Oratory to the Institute of the most Precious Blood.
Three Popes against
In addition to everything: that I have just said about Leo XII, I must point out that it is well
known that he had a great esteem for the Servant of God. When Canon Betti went to see the Pope,
the latter said to himin reference to Gaspar, on two different occasions: "He is an angel." I knowthat
both Monsignor Marchetti and Consignor Mattel heard him praise the Servant of God. I, myself,
learned fromMonsignor Cristaldi that the Pope had a great esteemfor the Servant of God. Likewise,
I heard someone say, though I do not recall whether it was Fr. Pierantoni or not, that when he (the
Pope) was still a cardinal in Porreta in the diocese of Spoleto, if I am not mistaken, he said that in
Giano there were two Servants of God, Strambi and Del Bufalo. He expressed a desire to go there,
saying that they were two saints.
From Luigia Del Bufalo and from others, I learned that the Servant of God was giving
catechetical instructions in Rome in San Luigi dei Francesi, if I amnot mistaken, and that the Pope,
at that time still Cardinal Della Genoa and vicar of Rome, sent a carriage to pick up Gaspar after he
finished preaching so that he could chat with him. In writing to Cristaldi and speaking about Leo XII,
the Servant of God often wrote in such a way that one could easily see that he had a certain rapport
with that Pope who urged him to say what he thought about current situations, encouraging him,
likewise, to speak out with respectful freedom.
From certain facts it is evident that the Holy Father listened willingly to the Servant of God
and his evaluation of different circumstances. The Servant of God, of course, greatly esteemed this
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Pontiff for he saw in him the same spirit that animated himself with regard to the welfare of the
Church. Several times I heard him exclaim, after the Pope's death: "Oh! what a great Pontiff! He
really understood the bases for reform".
Notwithstanding all this, for the Servant of God's purification in 1825, God permitted the
HolyFather to cancel the title of the most Precious Blood because someone, close to the Pope, took
exception to that title. Here is how the situation developed. The Servant of God had written a brief
exposition based on the writings of Albertini. It was entitled:
Direttore diretto della guida delle anime alla perfezione, operetta compilata dai Missionari
dell' Arciconfraternta del Preziosissimo Sangue di Nostro Signor Gesu Cristo sulle tracce dei
manoscritti di Monsignor Albertini Istitutore di detta Arciconfraternita. This was printed by the
Contedini publishers in Rome in 1825.
If I amnot mistaken, the Servant of God was following someone's advice when he decided to
dedicate this work to the Pope. I feel certain that this may have been a source of irritation. One of the
Servant of God's companions assumed the task of bringing this writing to the Pope and that was in
the month of June. He presented this little work with its dedication and its title page which said:
Direttore diretto delle resole pratiche di ascetica ridotte in compendio dai Missionari dell'
Arciconfraternita del Preziosiosimo Sangue sulle traccie d'insigni Maestri di spirito ed in specie dei
manoscritti di Monsignor Albertini, gia Vescovo di Terracina, Istitutore delle Case di Missioni e
Spirituai Esercizi con 1'aggiunta della Scala mistica. e di alcuni avisi salulari per il governo delle
anime, dedicate alla Santita di Nostro Signore Papa Leone XII felicemente regnante.
From this title page, the Pope crossed out the words "del Preziosissimo Sangue". He also
cancelled the words "alla Santita etc." replacing them in his own handwriting with the words "a
Maria Santissima rifugio dei peccatori". He likewise crossed out the dedication and instead of "del
Preziosisso Sangue" he inserted "del divin Redentore" These pages are preserved in their original
form in our general archives in the folder "Istituto".
With
26
resignation, the Servant of God took this blow which must have been very painful to
his heart. After all, it was a question dealing with the title of the Institute which had already been
approved by Pius VII in a Brief and the Institute had done nothing else than align itself with the
Archconfraternity, assuming its title, as I mentioned elsewhere. The Servant of God considered it his
duty to make his thoughts known to the Holy Father so as to come to an understanding of the
situation. Everything turned out happily for him, but, in order to show how the Servant of God
conducted himself during this difficulty, I feel it would be good to report here what he wrote about it.
First of all, he wrote to Monsignor Cristaldi from Frosinone on July 8, 1825 and said:
Canon Betti sent me one of your letters along with some rescripts issued bythe HolyFather.
I thank God that he has not gone out on the Missions for certain works of the ministry and has not
assumed any other trip than the one for the greater advancement of our Institute since some reports
about our Society have caused me, in my human weakness, certain feelings that are not in the least
pleasant. Yet, as far as my spirit is concerned, this has not alienated me from due resignation to the
Divine will, for that is what I truly wish for and what our religion and faith call for.
So, you are obliged, and may God be with you, to remind the HolyFather that, except for ex
cathedradefinitions all other things call for examination, peaceful discussion and both practical and
theoretical evaluations. All of the saints have given us these directives. It is not something newin the
26
Cf. Newsletter of 9/1/1997, p. 717.
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Church for popes to reject for the Church this or that group, and then, after examination have to
recognize that it is from God. If this whole situation related to me alone, who is writing this letter,
you can be quite certain that I would never have bothered you to read these pages. But, this is a
question de re gravissima namely, the prevention of our being looked upon as impostors and false
teachers, and also the acceptance of a title which the Roman See is presently seeking to disapprove.
Consequently, out of love for the Pontiff, I point out the following details:
1. Pope Pius VII, who had so many discussions with the nowdeceased Albertini, erected an
Archconfraternity sub hoc titulo Pretiosissimi Sanguinis evident in the Apostolic Briefs; and even
before Pius VII, Sixtus V had already erected one in Ferrara, more precisely in Vado. I add nothing
further.
2. The Archconfraternity needs to have Missionaries who are capable of propagating this
very important devotion, which is the price of redemption and of salvation... I am speaking: of the
Divine Blood, and also of propagating what is clearly proposed in its Constitutions.
3. It is a fact that the Congregation of Rites itself has granted certain privileges to us as
Missionaries of the Archconfraternity mentioned above.
4. It is also factual that the Church, by approving the Mass and the Office of the Divine
Blood, has recognized that title as one that is fitting. The question raised here is not concerned with
the word "Missionary" but the additional characterization of the Archconfraternity of the most
Precious Blood, a title, I repeat, which is canonical not only because of present day acceptance but
even ab antiquo. Nowthat the present Holy Father has crossed off that title, in my opinion, that was
not a good decision, based on the application of the customary rules, but rather one that was
produced through the vile intervention of someone close to his Holiness, whomyou knowverywell,
and who was seeking to meddle into the situation. I excuse in everyone their intentions; I regard
lovingly even the private opinions of our Holy Father; I am ready to submit, but, for the sake of the
decorum of Church History, the decorum of the Holy See, because of the rescripts that have been
granted, because of the Pious Unions that have been established by the bishops and aggregated to the
Archconfraternity in Rome, I must, with tears, bring this matter to his attention. If his Holiness will
permit me, I, with your intervention before he takes any further action, will see that very quickly he
will have on his desk an historical and defensive memorandum which I, trusting in God's help, will
draw up. I said historical and defensive so that he will come to know the origin of our Society, the
goal that it has set for itself and the reason why this particular title was adopted. After he has read
that memorandum, having first offered prayers, he will come to the judgment that he sees fit.
Since I aman obedient child and one who prefers to be silent rather than to speak, I shall do
absolutely nothing until the Holy Father, through your intervention, authorizes me to proceed with
the writing of this memorandum. Then, after having read it, if he remains firm in his conviction
nevertheless, it would still be necessary to determine the manner of procedure so as to maintain the
decorum of Rome, of the Institute, of the members; and, not give the freethinkers further weapons
for impeding the work of the ministry. Anything more concerning this situation I reserve to say to
Jesus Crucified in the sacred recesses of his wounds where I now leave you, most reverend
excellency, with the usual esteem and respect.
In a postscript he continues to say:
His Holiness, as Cardinal Vicar, erected in Rome a congregation for women, under the title
of the Divine Blood and it was directed, in fact, by Fr. Andrea Butironi. I, with my own eyes, have
read the printed decree. I amaware of the disturbance aroused by the enemy and I amvery sorry. But
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then, how about what was said at first about the titles: Passionist. Jesuit. nuns of the Blessed
Sacrament etc.? History tells us. So, every individual program of religion deserves some
consideration; that is the usual, sensible reply and the Church confirms the decisions with the yearly
festive celebrations.
While the Servant of God was enduring these afflictions, still another was added which I
think it would be good to mention here likewise. Fr. Francesco Pierantoni, around the date of July
19, 1825, wrote to the Servant of God, saying:
If I rejoiced greatly, some time ago, in being assured by a person worthy of belief that His
Holiness has the highest opinion of our Institute and for you especially because of your reluctance to
accept honors and dignities, still I experienced displeasure this past week in learning of the amazing
behavior that His Holiness displayed. Here is what happened. An outstanding, zealous priest, closely
associated with our Institute and a missionary in auxilium, approached the Pope with the usual
feeling of confidence and, among other things, asked for the permission to enjoy all the privileges
accorded to the Missionaries of the Archconfraternity of the most Precious Blood. The Pope replied:
Is that, perhaps, to eat meat on Fridays and Saturdays, as Del Butfalo has requested? That is really
something surprising in one who preaches penance! If a medical statement had been submitted that
might justify it...
On the outside of this letter which the Servant of God sent to Cristaldi, one can note in the
Servant of God's own handwriting: "You may enjoy reading this and then burn it, like all our other
pages".
Merlini quotes a letter
27
that Gaspar wrote to Cristaldi on July 20, 1825 which clearly
manifests the deep hurt which Gaspar experienced from the treatment of Pope Leo XII:
May you keep this most humble letter of mine (in communicatione spiritus) with the greatest
secrecy. Please read the enclosed matter. The person who wrote me this is very, very dear to me. I do
not add anything further. Please do me the favor of telling the Holy Father that perhaps he, one day,
will realize what he does not presently see. I amnot speaking about myself but about the Society. He
will weep for having used, during an audience, a procedure which was not in accordance with God.
Only God knows whether I shall survive all of the bitter things that have occurred. I have not lost
sight of my conformity to his divine will, for doing his most lovable divine will is my total pursuit.
However, I am not made of iron or of bronze.
To face continuous, baseless rebukes and invectives, without due process, both concerning
my conduct and that of others, is a very bitter chalice to drink. All of this, however, is very little,
considering my own demerits. Still, I glory in being a son of the Church and, wretched though I may
he, I have not lost my faith. Excuse this outburst of mine which is meant for you alone, for I am
besieged with sadness, yet I have not allowed any of this to leak out, even to my companions,
realizing that the war that is being waged is brought on by the enemy, and in the most despicable
way. They referred to a Mission during which I am supposed to have eaten meat on Friday and
Saturday. With the help of divine mercy, they will discover what is the real confession of the truth.
Have his Holiness question the bishops and pastors etc. I am writing from Veroli where I am
presently conducting a series of retreats, while at the same time being assailed by a thousand bitter
27
Letter No. 1207.
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things, all of which have their origin in what has been explained, not to mention anything further
about temporalities.
Nevertheless, the spiritual work being accomplished is immense. It is God who is doing the
work. We are nothing more than wretchedness itself. Yet, it is his good will that, with regard to these
accusations, the Holy Father should make his Judgment and his inaccurate knowledge be given
illumination. I pardon the intentions of everyone. My only true regret is the detriment that is being
caused to the honor of God. I am the real culprit, so why does he not reprimand me, condemn me?
But the ministry...the Missions... Oh God... Priests who have left their own homes, their possessions,
their small comforts and have joined a society where, except for their daily living, they have nothing
more... how can anyone say they have no spirit? This business about one of our Missionaries in
Ribano going around requesting silver table settings is truly a hoax. I am well acquainted with the
members who are appointed there and I have checked with them.
Oh God, my beloved Monsignore, what utter darkness! We are in very bad times.
Nevertheless, we place our trust in God. I am consoled that cum ipso sum in tribulations etc. I shall
be awaiting a line or so from you to Frosinone where I shall have to go, if you consider it a good
idea, to conduct some Missions. The requests are varied in Umbria in the Marche in Benevento in the
Kingdom where, if it pleases God, a foundation will be established. My Monsignore, what can I say
or do? Give me your counsel and remember that Monsignor Albertini told me over and over again
that after God I should look for no one else but you with regard to the Society. Also, he said that I
should never be fearful because of the extreme trials that the Society would face, for they would be
signs that the Society is from God.
For a bit of quiet, I would like to withdraw to S. Felice. But, my will does not allow me to
do that. Try to find a moment here or there to send me a reply. I do not deserve it, I know, and I am
quite aware of my nothingness. Nevertheless, the glory of God, the defense of innocence and of truth
are the beautiful causes to be dealt with here.
The list of faculties which you had the Holy Father confirmad annumis the same that goes
back to the time of the good Fr. Filippo Fortuna. It was he, who, for his own peace of mind, obtained
the dispensation concerning the use of oil and milk products on Fridays. I told him that it would be
needed. But, at that time, I was no more than a caretaker in the "Mission." He spoke to the Holy
Father, Pius VII, about this matter and, with paternal concern, the Holy Father took all of us into
consideration, and, in order to remove any feelings of scrupulosity, he granted it to all. It seems to
me, however, that no one really made use of it, as Canon Muccioli will recall very well (but it is a
good idea to keep this between ourselves). I, indeed, can declare before heaven and earth that I,
myself, never made use of this privilege. The present Pontiff saw this article and he made that
deletion. When I went to have a meeting with him, he said nothing to me. Monsignore, pray for me
who, recommending myself to your prayers, remain wholeheartedly ...
In passing, I might point out that in looking over what has been reported in these letters, one
can detect, as a first impression, an equilibrium of spirit that was so characteristic of the Servant of
God whenever he found himself embroiled in challenging tribulations. He would consult
confidentially with persons in whom he placed his trust firmly. As a matter of fact, I have noticed
this equilibrium of his, one might say, an infinite number of times insofar as he was, by nature, a
very sensitive person. He was even more sensitive because of a nervousness which was habitually
his. Furthermore, one can detect a certain magnanimity in him as he directed all of his thoughts to
exercising his ministry with propriety, to leading the Institute that God had entrusted to him, and
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defending the reputation of his fellow workers. In a word, he kept before his eyes the glory of God
and this was his ever present concern, even being content to remain silent when the trouble was
ultimately attributed to himself. It appears that once in a while one or the other expression of his
takes on a rather sharp tone, but this was his manner of speaking, the product of his energetic
personality developed during his learning process as is also evident in the sum totality of his letters.
Disrespect toward anyone was something alien to his spirit. Yet, he would make clearly known his
own apprehensions with the same type of vigor which we observe, for example, in St. Paul and in so
many other saints. Now, let us get back to what we were treating before.
While the Servant of God was readying himself to continue his ministry, he received a letter
from Cristaldi summoning him to Rome to a meeting with the Pope. Gaspar quickly set himself in
motion, spoke with Cristaldi and with Monsignor Soglia and finally with the Pope. The Servant of
God one day spoke to me in confidence, I do not recall on what occasion it was, but he said that in
speaking with the Pope, God gave him the grace to say everything, speaking for three quarters of an
hour. In the antechamber, the people were surprised that the Pope would have him there for that
amount of time. Later the Pope asked whether Del Bufalo had left disappointed. I believe it was
because the Pope on that occasion told Gaspar that he wanted to promote him and he had modestly
refused, as we shall see in some of his letters to Cristaldi.
That promotion, in my opinion, was simplyanother maneuver suggested bysomeone in order
to destroy the Institute. Removing the Servant of God from his ministry and engaging him in
something else would have brought an end to the support of Cristaldi ... and the Institute, in human
terms, would have collapsed. The Servant of God himself was quite aware of this possibility as he
makes reference to it in a letter to Cristaldi. He fervently petitions Cristaldi to oppose any sort of
promotion to being made a bishop, not even one in partibus, nor being appointed as a nuncio to
Brazil thus being garbed in the purple. That was indeed the rumor going around Rome. He asked
Cristaldi to help him keep his life private since he wished only to die as a Missionary. He made this
same observation to me, saying that it would be a particular grace from God. With that in mind, he
made use of his abilities and when he would get a bit fearful he would go far away from Rome,
busying himself in the work of the ministry and in the maintaining of his Houses. When he was
summoned again, he took the trouble of informing Cristaldi that God was not calling himto foreign
missions. I have strong reasons to suspect that this was simplyanother better maneuver offered to the
Servant of God with the objective of his giving greater glory to God. It was proposed to him not
really by the Pope himself but rather by those who were displeased with the progress being made by
the Institute.
One day, the Servant of God confided to me that he had learned from someone or other that
the Pope wanted to disband the Institute but that the Blessed Mother would not permit it. Certainly,
we can attribute that to a particular grace of God and the most holy Madonna to whom he had
entrusted the Institute from the very beginning. This would hold true not only for the reign of Leo
XII but also that of Pius VIII and the present Pope Gregory XVI, if any storms should arise fromthe
ravages of time and not from the spirit of this pious institution.
On April 20,1831, Cardinal Odescalchi wrote to the Servant of God:
Dear Canon: I have not hurried to send a quick response to your request to come and visit
with me nor to give you a report of the audience with the Pope. Bad news always travels fast. It is
noweight days since I spoke with the Holy Father concerning your pious Institute. I regret that I have
to tell you that he is badly informed and that two things deserve particular attention. The first thing is
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that if Pius VIII may have handled this situation humorously, Gregory XVI is seriously disturbed
about it. The second thing is that he assured me, and I must, believe this, that was how Leo XII
looked upon this. So, this would be the third Pope in a rowwho has been unfavorable. This would be
a source of great disturbance to me if the Institute were mine. He is opposed to the very basis for the
Institute. He look upon the ones who constitute its membership as ignorant and perhaps views the
conduct of one or the other as censurable. He is not interested that there be any discussion at all
about its rules. I would not consider it a good idea now to request an audience for you nor to leave
for him the brief and the two requests that I am returning to you. Since the Holy Father gave me a
task which I cannot reveal to you, maybe something good can result fromit. This might well be alast
hope, after which, if another shipwreck occurs, one might have to set the whole idea aside as
insupportable. More about this in person, after you complete your retreat.
But, getting back now to the time of Leo XII, the fact is that the Servant of God was not
striven a promotion, the Institute remained afoot and the title was retained as in the Brief that was
issued for the Jesuits, dated July 4, 1826, upon the reopening of their school in Spoleto. In it,
speaking of the endowment for San Felice in Giano, on page 6, it says:
Atque annuo vectigali scutatorum biscentum octo et quadragina Presbyterorumsodalitati
cui nomen a Pretiossisimo Sanguine in templo Sancti Felicis.
Now, it would be a good idea to reviewwhat the Servant of God wrote to Cristaldi about this
matter. While in Veroli, his letter of July 22, 1825, if I am not mistaken, included a letter from the
bishop of Sora, a backer of the Institute. The Servant of God says:
With reference to this situation, I have received the enclosed letter which, if you think it is a
good idea, might be read to the Holy Father I amenclosing it simplypropter instantemnecessitatem.
Otherwise, oh quam bonum est praestolari in silentio.
On July 25, he wrote the following from Frosinone:
I shall come to Rome immediately within these days, as you advise me to and at the earliest
time possible for me. I humbly pray to God, giver of every good gift, that he bless my steps.
Tomorrow I shall begin applying the Holy Mass for this most important objective. In order to have
the greatest advocates in heaven, I shall apply the Mass for the holy souls in Purgatory, a devotion
that is very dear to me. I acknowledge my unworthiness in treating a matter of such importance. But,
I also, from this moment on, beg the very particular kindness of your most reverend excellency to
petition the Holy Father to grant me an audience, convenient and without anxiety, except for an
assiduous recourse to the throne of Divine Clemency I place my confidence in the devotion of the
Divine Blood, in most holy Mary and in St. Francis Xavier, along with your prayer that all will, with
God's help, result in a consolation shared in common.
In another letter, dated July 28, 1825, the Servant of God says:
Here I am sending you a report of my trip to the Vatican. Upon my arrival there I was told
that Monsignor Soglia was in conference with His Holiness. That discussion took quite a long time
so I had the chance to make my usual meditation. After a while I was admitted into the office of
Monsignor Soglia and the discussion was opened with questions about Canon Betti.
We gradually and quite peacefully began to look into the matter at hand. I spoke lengthily
about our Institute and the good work that it was doing. I was asked by him about our title and he
confided to me that some people had given him several papers in opposition to that title. However,
he did not give me their names. I can tell you that, at this point, I felt overwhelmed by a power in me
to such an extent that what I said brought tears to the eyes of Monsignor Soglia who was deeply
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moved by the theological arguments I had proposed. Without wanting to, I also began shedding tears,
so to speak, along with him. Let all of this be kept in our customary usual personal level of
communication. Oh! How happy I would be if I had put down on paper what I said on that subject at
that time something that might be forgotten - were it not that I am always very much aware of your
very wise directions in which, may I say with all my heart, that I recognize the will of God. This is
seen also in the results that follow as the Lord disposes everything in an even greater fashion.
Monsignor Soglia confessed to me that he had been with the Holy Father when he cancelled that title
as well as everything else that occurred then. If it had not been so late in the day, I would have
stopped off at your place immediately after. However, because of the circumstances I supplying with
this most humble note of mine.
With regard to the audience, he said that he would get in touch with you on Saturday. You
handle things as best you can, with God's help.
I will come to inconvenience you next Sunday morning after you have been in church.
Indeed, pray then at lot for me since on that morning of the feast of St. Ignatius, I was ordained a
priest, by special rescript, in the church of the Vincentians. I shall apply my Mass for you on that day
since I owe you so very much. Tomorrow, I shall offer Mass for Monsignor Soglia so that he will be
enlightened with regard to our Institute since I have come to see that everything could depend on his
evaluation.
If you think it a good idea, you might speak about me to the HolyFather, and might seize the
opportunity to ask him kindly to lower the number of visits to be made for the Holy Year in order to
gain the holy indulgences. Next Sunday, you can give me the results of your visit with him. Oremus
ad invicem. (I point out here that we did enjoy that kindness fromthe Holy Father but it was not to be
made known to others. This can be seen in a letter fromCristaldi.) Monsignor Soglia wants me to put
everything in writing. I will get to this tomorrow. At the Ave Maria hour, tomorrow, I will send
everything to your most reverend excellency so that you can read the pages and tit and then on
Saturday morning hand it over to Monsignor Soglia.
Defense of the Institutes Title
On July 29, 1825, the Servant of God sent Cristaldi the reports that he had promised to
Monsignor Soglia, namely, "The Purpose of our Institute", a second one treating the Institute's title,
and a third one dealing with the privileges granted to the Institute. Here, I shall be concerned only
with the one treating the Institute's title. There is a copy of this in our archives under the heading
"Regolamento" and it is entirely in the Servant of God's own handwriting. The heading is:
OBSERVATIONS RESPECTFULLY SUBMITTED CONCERNING THE
ARCHCONFRATERNITYOFTHEMOSTPRECIOUS BLOODOFOURLORDJESUSCHRIST.
It cannot be denied that the Lord, always rich in mercy, has provided powerful means in
every age that are capable of drawing souls to a consideration of the Crucified Lord and seeing
therein the application of redemption through his blood.
Proceeding from the first centuries in the Church, centuries productive of martyrs, in the
following epochs which history records for us, we note how one or the other dogma was attacked,
how sacred things were subjected to scorn in one or the other part of the Catholic world. In our
miserable times, the crisis in the people is a general one, with indescribable perversion of basic
principles and of proper living so as to hurl an insult at the redemptive act and, through human
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malice, to frustrate the application of the merits of Jesus Christ who has redeemed us by the price of
his blood. Now, Blessed Father, is it not necessary to rekindle apostolic zeal and follow the
inspirations of the souls that are so favored by God so that we can revive in the memories of these
people the inestimable price of our redemption and attempt to stir themto repentance and to tears? Is
it not also a fact that Sacred Scripture itself gives us the steps to take for a reform? Pacificans per
Sanguinem Crucis eius sive quae in coelis, sive quae in terris sunt? Do we ourselves not know that
Christus dilexit ecclesam, tradidit semetipsum pro ea...acquisivit sanguine suo? Does not Divine
Wisdomtell us that justificati in Sanguine, salvi erimus ab ira per ipsum? It is not sufficient simply
to utter the name of the Lord to be saved: Non qui dixerit Domine Domine hic salvus erit, sed qui
fecerit voluntatem Patris mei, hic salvus erit.
Therefore, there are two things that must necessarily be done nowadays. The first is to find a
way of placating the Divine Eternal Father and that we have in the merits of the Divine Blood,
calicem salutaris accipiam. The other is to try to find a way of effectively applying those merits to
souls and this can be done particularly through holy Missions and spiritual Retreats, as well as
through other pious programs that are proportionately salubrious for our times. In fact, these are the
very same reasons that motivated the holy Pontiff Pius VII to erect the Archconfraternitybearing this
most august title of the Divine Blood. Sinners continue to be horrendously abusive and the Lord, in
the transports of his love, keeps crying out: Quae utilitas in Sanguine meo? So, is there not anyone
who will, through this sacred, solemn cult, procure adoration in compensation and preach to the
people its glories, bringing to their attention that in this devotion we have a compendium of faith
itself. That is why, in the consecration of the chalice, we say: "mysterium fidei"; and, consequently
therein lies the salvation of souls.
In fact, it is to this that the prophetic oracles, the predictions, the symbols, the figures, the
sacrifices of the Old Covenant have their focus. As we read in Genesis: Lavabit in vino stolamsuam
et in sanguine uvae palliumsuum. The Hebrews were ordered to taint their doorposts with the blood
of the lamb in order to be freed from their chastisements in Egypt, a symbol of the liberation of our
souls from diabolical servitude...
Without saying too much further, what did Moses do for his people? Accipiens librum
aspersit Sanguine dicens...hic sanguis testamenti quod mandavit ad vos Deus...Omnia in sanguine
mundantur, et sine sanguinis effusione non fit remissio... Now, hear what the Apostle says: Si
sanguis hircorumet vituloruminquinatos sanctificat, quanto magis Sanguis Jesu Christi emundabit
conscientias nostras. Without saying everything that could be said, the Divine Scriptures are loaded
with sacred citations...Quare rubrumest indumentumtuum?... vestitus erat veste aspersa sanguine.
One should add only that by means of this devotion the remembrance of our baptism, through which
our souls were purged, is revived; we are reminded of penance and the other sacraments. And, when
asked why, we conclude that it was because redemisti in Sanguine, fecisti nos Deo nostrumregnum
et sacerdotes.
Other devotions are all means for facilitating Catholic piety. This devotion is the basis, the
sustenance, the essence of all. Other devotions, coming forth at various times, signal a particular
period of time, ever holy, ever praiseworthy, but this devotion of ours is so antique that it goes back
to the very moment when Adam sinned. That is why Jesus was called the agnus occisus a
constitutione mundi. It was because of this that we were given the means of reproducing, through the
public press, the glories of this inestimable treasure of our souls, along with the noble compositions
of the Fathers of the Church for understanding the sacred texts. Especially is it so since, in our days,
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generally speaking, this is not sufficiently known. However, the Lord will regenerate them in the
hearts of the people! Indeed, St. Thomas says: Sanguis Christi clavis paradisi. St. John Chrysostom:
Sanguis Christi salus animarum...bonum aurum Sanguis Christi. One should read the small work
composed by the outstanding member of the Missionaries of the Archconfraternity, that is to say, the
now deceased bishop, Monsignor Strambi who, in giving his final retreat to all the Roman clergy,
had them meditate on this very devotion. One could consult with the present bishop of Assisi, well-
known for his theological knowledge, or also the bishop of Nocera, not to mention others. One will
discover the interest that everyone should have in diffusing and spreading the glories of the
Archconfraternity of the Divine Blood...glories that already are evident in the establishment of the
Mission and Spiritual Retreat Houses under the direction of its Missionaries. They make available
those means for fulfilling its objectives...the glories that are evident in the many, many
confraternities erected everywhere in the Catholic world, etc. etc. etc.
How could it ever have been possible for the very respectable bishops, among whom we
include his Eminence Sevaroli, to give their consent to the diffusion of this good work, if there had
been the least disagreement with regard to its principles or its practices in the Church? Howcould it
be that the now-deceased Pontiff Pius VII should issue a number of briefs for the erection of the
Archconfraternity or that the Congregation of Rites should recognize its title by the granting of
privileges? In particular, granting themto the Mission and Spiritual Retreat Houses where the clergy
have been reclaimed for the apostolate, pursuing studies, attaining holiness? Even your Holiness
himself, with the revision of the Chaplet for use by that same Archconfraternity, has increased its
privileges through that same Congregation of Rites, and, at the time when you were Cardinal Vicar
in Rome, established the Ladies of Charity (under the direction of Butirroni) who had this same most
august title.
In these miserable times in which we live, one must point this out: howcan the procedure of
the Roman Curia be subjected to such derision? In fact, it is because of this that evil-doers are led to
criticize other titles, thus multiplying the number of enemies. They suppose that they are doing
something good by suppressing a title which is the glory of redemption.
This is the language of truth and it is a well-known fact that hell itself trembles at the very
mention of the "Divine Blood". Furthermore, because of this confusion of mind, one is led to
erroneously judge the good people who then disturb the peace of your Holiness' magnanimous heart.
So, in view of the fact that there is nothing involved here which is contrary to good Catholic
interpretation, why, then, change something that has been canonicallyestablished? The Pontiffs Paul
III and Paul IV as well as Pope Situs V (who confirmed it with a brief of May 8, 1586) were men
who, in S. Maria in Vado, erected and promoted the same good work which is nowbeing done bythe
confraternity erected there under the title of the Divine Blood and which presently has a very close
connection with the Archconfraternity.
Most blessed Father, these are the intrinsic reasons as well as arguments fromthe historyof
the Church.
But, using such a title would be a case of becoming overly familiar! This was the same
difficulty proposed when the Company of Jesus, in particular, arose. Was it to be given that name,
the name of Jesus before which omne genuflectatur so that it would be on the lips of everyone and
adored by all? And what was the answer given? Religious titles are all very praiseworthy.Any abuse
of it would be due to the person who, through his own malice, would beget it. But, the Church's
intention is a holy one (so says Fr. Suarez in: De mysteriis vitae Jesu Christi) insofar as a distinct
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veneration is shown toward the sacrosanct mysteries of the Savior. Nor would it be a valid argument
for one to say: There will be someone who will abuse this title, so let us get rid of it...
Well, there will also be someone who, as a matter of fact, will do the same thing with the
name of religion, so therefore... Oh my, to what consequences would this not lead? In keeping with
the bases and principles explained, we have the establishment of confraternities of the most Holy
Trinity, of the most Blessed Sacrament, etc. Finally, it would be good to point out that there is a
special directive that says: Alms for the Confraternity of the most Blessed Sacrament, and so in ours
too there ought accordingly to be a similar provision. But, transeat with regard to this last
observation which was offered only to relax the mind of your Beatitude. We conclude by saying that
the adherence to basic principles, the observance of fundamentals, the welfare of our times, the glory
given to the Redemption as well as the scorn that hell itself will receive, all demand that your
Holiness, rather than derogating and removing this most august title, should be exultant with it and
promote it throughout the entire Catholic world with a solemn decree, extending to all the use of the
Mass and the Office of the price of our Redemption. May what happened to Blessed Giacomo di
Bevagna, with regard to the Divine Blood, encourage your soul to do what has been proposed to you
by me in all humility for the pure glory of God.
In order not to have to come back to this subject, I shall report here what the Servant, of God
wrote to Cristaldi from Albano on June 29, 1827:
Oh! If I had the time, I would like to set down my ideas in a small composition which would
be greatly beneficial to the interests of religion [he is speaking of the devotion to the Precious
Blood]. I have no difficulty in saying this. God has given me such beautiful ideas and nothing more
need be said.
The devil, however, continues to pursue both me and the Institute. But it has been written:
ipsi vicerunt draconempropter SanguinemAgni." This devotion is both dogmatic and essential and
one cannot help but recognize the values it offers. If the Holy Father were to pronounce his judgment
ex cathedra, it would not fail to correspond to all the required basic principles. Remaining silent
about many other things that could be said, I point out that the priesthood, the sacraments, religion
itself beckon us to exclaim: "Redemisti nos, Domine, in Sanguine tuo et fecisti nos Deo nostro
regnum et sacerdotes." I also found a letter written by the Servant of God to Monsignor Muccioli. I
would not be able to identify the exact time but it seems to me that it could have been written in
1826 since in 1824 and 1825 he was not in Rome nor did he have at that time the trouble concerning
the title of the Divine Blood, as I recall, safeguarding possible error. It seems to me that this letter
had reference to the devotion to the Divine Blood and consequently I reproduce it here. It says:
On the very day of the feast of the Divine Blood, the Lord inspired me to say, in reference to
this bitter tribulation: Ecce in pace, sed amaritudo.
1. Beware of the devil when reading this paper, for in terminis, God, to whom I have
recommended myself, has so willed it.
2. I have not made a copy of it for you, but then you can make a copy yourself, modifying as
needed a word here or there, checking the spelling, the terminology, the sentence structure, but
safeguarding in omnibus the substance. I ask you, however, to I send the enclosed paper back to me
after you have made a copy of it. If some word or other is not clear, bring it up next Saturday for our
discussion.
3. We have reached the point when we must have a talk, soluta oratione, keeping in mind
the divine good-will and his assistance.
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4. We will discuss this further, in person, realizing that nothing must be overlooked of the
information that we have, since everything is relevant.
The saints have given us the example of howwe are to conduct ourselves in an apostolic and
respectful way in our defence of God's cause. Prudentially, I think it would be better for you to
handle everything after our meeting on Saturday. You are to prepare a folder for his Holiness in
which you make known to him that because of the difficulty of arranging a meeting with him, you
intend to carry out your duties in this way but that you are always ready to present yourself to him
whenever that is requested. Meanwhile, we need time. In my opinion, this matter will be passed over
and, until a better opportunity arises, we will set aside making any requests for the time being.
We will make progress by keeping hold of ourselves and navigating the best we can. Reflect
on this matter at the foot of the Crucifix. If you would want me to make a copy of this paper in my
own handwriting, I would have no difficulty in doing that. If it would be necessary for me to identify
it as my own, I amperfectly happy to do so when the glory of God requires it. Otherwise, I prefer not
to be mentioned. ...I will say only that on May 27, 1826, Leo XII, through the Sacred Congregation
of Rites, granted the faculty for a solemn Mass of the Divine Blood on the first Sunday in July in
those churches where the Confraternity of the Divine Blood had been canonically erected, but not
when a double of the first class fell on that day.
Now, let us return to 1825 and precisely to the letter written by the Servant of God to
Cristaldi dated August 5th:
This morning, I went to the Vatican. I recommended myself to the most loving Mother for
good results. However, I awaited Monsignor Soglia, but in vain. While I was waiting to talk to him,
the Holy Father came down into St. Peter's. Since it was already midday, every effort of mine was
frustrated. I folded a respectful note which I left in the office addressed to Monsignor Soglia. I also
included a printed form of the TRANSUNTO of our rules, accompanied by some explanations to
help them understand the full concept of our work of God.
In another letter of August l3th, which included a memorandumdealing with Giano, he says:
I would ask you to present it this morning, for it would give us a bit of time to measure the
Holy Father's affection. On the feast of the Assumption, it will be ten years since the opening of the
House in San Felice, thanks to your zeal and that of the outstanding Lawyer Paolucci. Oh! I pray
wholeheartedly to most holy Mary that she bless both me and the Institute on that day of
remembrance. I shall apply the Mass on that feast of the Assumption for your soul, wishing that it
will grow daily more and more in tender love toward Jesus and that he grant all of those needed
helps that will bring to a conclusion the work that has been begun and entrusted to your care. If the
Holy Father feels like talking about this, you might mention to him the customary, extraordinary
subsidy ... Pray a lot, a lot for me. Since St. Stanislaus departed for heaven on the day of the
Assumption, I place before this great saint as my mediator the prayer that he obtain the longed-for
access to his Holiness.
Non progetti vescovati
The Servant of God eventually got an audience with the Pope sometime before August l7th of
that year. During the interval of waiting he wrote to Cristaldi:
Though resigned to accept peacefully the crosses which God sends, still, for the peace of my
mind which is somewhat agitated, I have come up with the enclosed memorandumwhich I submit to
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you for your scrutiny. I am sending it now but next Friday morning we can discuss it together in
person, along with some other items which I did not bring up at our last meeting because of a bit of
absent-mindedness and bewilderment under which I have been laboring. I said nothing more to the
Holy Father than that with his blessing I would like to continue in the ministry. He then said to me:
but what reason is there for anyone always remaining in the ministry? I replied the best I could,
indicating to himthe profound consolation of remaining in the Institute, which I again recommended
to him.
I confess however, that I saw that my reply did not set well with him, as he interrupted me
and moved on to something else. Oh! Howbeloved to me is the Institute! In my wretchedness, I pray
God to be propitious toward me. You can help me with your prayers and advice. I find myself in a
situation of grave responsibility both toward my beloved companions as well as toward everything
else that has been done up to now with the help of divine grace and your most effective interven-
tions. I wrote in this paper that another individual might be selected to direct the Institute in order to
give the Holy Father the opportunity to appoint someone else whomhe thought fit to preside over the
Institute. I was fearful that my own demerits were the cause of the lack of greater blessings. I do not
know what else to do; but, it seems that a clear discussion between you and the Holy Father would,
in my opinion, be a move toward achieving success.
May God permit that what I have stated may make an impression on him. However, when I
asked the Pope whether he had read the papers that were presented to himat the beginning, I learned
that he had, perhaps, lost track of them. I asked him whether he would like to have new copies; he
did not answer me yes or no. Pardon...
Following is the memorandumto the Holy Father which, it seems, Cristaldi did not present to
the Holy Father:
Canon Gaspar Del Bufalo, apostolic missionary and most humble petitioner to your
Holiness, dares to express the following. In the recent audience, granted as a distinct favor and
kindness by your Holiness, upon the request for a blessing on our Institute, he intended no other
purpose than to strengthen its apostolic ministry with those blessed means that the spirit of religion
inspires. However, noticing that your Holiness had plans of releasing him from the career which he
has undertaken, he nowbegs you to allowhimto continue peacefully in its pursuit. It will be enough
that the petitioner be permitted to remain as an individual in that Institute so as to be able to awaken
the clergy to an active apostolic life and to lead them to live as exemplary priests. He will be most
prompt in surrendering the directorship to anyone else whomyou judge tobe opportune and fit for its
future progress. That...
On August l7th he wrote another letter to Cristaldi. He first informs him about a few
appointments in the ministry and then points out that Umbria is supplying, for the Pope's knowledge,
some new examples of praise for the work of the Institute there. In particular, in Spoleto, where the
Institute was not looked upon favorably because of its insistence on the payment of arrear funds
owed to the Institute by the schools there. Also, that in keeping with the desires of the Holy See, he
had made the selection of ministry to be carried out there. He says:
In the discussion taken as a whole, which was held in our defence with the HolyFather, your
arguments were truly convincing. So, if you think it is a good idea, do not cease assuring himof my
most sincere dedication. Let himknowwith certaintythat all the members of the Institute will always
pray for his Holiness and also add whatever else the Lord inspires you to say You might add,
likewise, if the opportunity is there, that you yourself have read letters and papers in which our
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ministerial work was praised. They are letters which I would never have sent to him. I would prefer
that the good work be known to God. However, the urgency of the present situation has demanded
otherwise.
After this period of time, the Servant of God went to Giano. This must have been the
conclusion he came to with Cristaldi to whom he wrote on September 6th:
Enclosed is a document to be presented to the Holy Father. Speak to himwith that apostolic
freedom that is so proper to one who is defending the work of God.
Already on September 1st he had written from Giano to that same Monsignor in which he
stated:
According to basic principles established for making use of everymeans to defend the work
of God against diabolical attacks, I amenclosing a page which I want you to read, please, if you will.
It is addressed to His Holiness, informing himthat we have not preserved all of the documents which
would have been most helpful in the present situation. Yes, I think back to the words of Monsignor
Albertini. I recall that often he would say to me: you will suffer a great deal, but out of it all you will
bring home a victory.
On another occasion he assured me that you would be the promoter and defender of our
Institute and that would be the will of God. So, I pray that the Lord give you courage in what you say
with holy freedom and without perplexity of mind to the Holy Father as you win him over to our
side. After thinking it over again in my mind very quietly, in my judgment, my meeting with the
Holy Father turned out to be, in some way, very successful, at least insofar as the entire question was
aired... and certainly God must have given the Holy Father the illumination to be able to discern
better the importance of our Institute. One must not, at present, overlook any means of attaining our
goal; we should say: Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum
Christum.
Finally, I am intending not to return again to Rome, and, if I do return, I intend not to go to
see the Holy Father in person. In one's own cause, someone else must serve as the apologist.
Furthermore, I prefer not to have to go through those waiting rooms, thus avoiding people there who
say things that are not true. Ama nesciri et pro nihilo reputari. I wish to have nothing to do with
dignities or high positions, nor uncomfortable situations under any guise. I love the Missions, the
ministry ..and may you be of help to me, particularly with your prayers... On the feast of the Nativity
[N.B.: obviously of BVM] I shall apply the Mass for the Holy Father and for you... Excuse me for
having written so much. But, my love for the Institute, for whose establishment I would shed myown
blood.. has led me to make this decision... I am desirous that the Institute and its members be
discussed, but, insofar as it is possible, there should be no talk about me. With you I am perfectly
open and I repeat: ama, nesciri et pro nihilo reputari.
In another letter from Cannara on September 10th, he says:
Also, I think that the good work that is being done must be for you a great consolation.
Praise in all things be to God whomwe must love tenderly and perfectlyBythat verysame love, may
you always defend energetically from any change the method which I have designed and I would
even face death because of it. It is the basic principle for which any favor is to be granted. I am
grateful to you, not only now but for all eternity. Be assured that this is the will of God. St. Francis
Xavier, Blessed Leonard, the Segneri Fathers, Pinamonti, Baldinucci, all of them died like soldiers
still wielding their armaments of defence. I do not cease praying for the Holy Father - that he be
enlightened with respect to the Institute so that everyone can exult.
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In another undated letter, but one that is to be assigned to September of 1825, he expressed
the following:
I beg you, in complete confidentiality, never to make anyplans for me about the episcopacy,
should the question arise, even an appointment in partibus. I amsaying this only because you hinted
it to me. Not at all! Veritatem dico coram Deo. I seek to do good but in abscondito, and particularly
to work in the formation of our young men in Giano. The Church has need of assistance to the
clergy. The Holy Father will be enlightened; may our correspondence rend his heart.
Ahead of this paragraph there is another one which refers to a complaint which, supposedly,
was made by his Eminence Bussi, Archbishop of Benevento. It says the following: "Read the other
letter written by Fr. Antonio Mosti, a priest well-known for his sanctity. I had to strike out a couple
of lines since they dealt with personal spiritual matters. Read it to His Holiness for his own peace of
mind since we are obliged even to death to defend God's cause otherwise we will be held
responsible. We are living in times when one needs to have the heart of a St. Charles Borromeo.
Prayers are needed together with the most profound humilitybefore God. God wants our Institute, he
will defend it".
Fr. Moiti's letter was originally found in our general archives under the folder "Istituto" and
says as follows: "I was dumbfounded in reading your most revered letter of August 29th (this letter is
dated September 9, 1825) which came to me this evening. I can clearly see howthe devil has worked
one of his customary clever inventions, causing you affliction as well as to Canon Del Bufalo. I shall
investigate it, as you order me, but it is altogether useless, because there has never been nor could
there ever be a recourse initiated by the Cardinal against the Institute.
Often, if not to say always, the Cardinal speaks of it favorably, not only to me, but to
everyone. He has said so also to Fr. Vitale (this man was the presiding missionary) and in his
absence, he did so to another missionary. In the Synod, he appointed Fr. Vitale a synodal examiner
(in the Synod he is named the pro tempore president) and, already for two sessions he had been
seated for the public exam. His opinion was highly valued in preference to that of others. The
seminary is undergoing a reformation and the Cardinal wanted Fr. Vitale to be there for every
meeting. The Jesuits are in perfect agreement with the missionaries and his Eminence makes use of
both Institutes in handling his affairs. Those who are to make their retreats he sends to these houses
rather than to the Liguori Fathers.
Anytime a missionary goes to discuss something with him, he readily listens to himand puts
it into execution. He defended the missionaries before the Superintendent and before the Minister in
Naples against the attacks of evil-wishers in the affair that took place in Montesarchio. With
pleasure, he said to me last night that he had already taken into consideration the suggestion of the
Camera in regard to the house for the judges and that in November the missionaries would find the
place open for them. (Because of a newdifficulty that arose in 1828, that I spoke of before, there was
discussion about a part of the house occupied by the judges). He is planning to order new missions
for the diocese.
Having heard all this, tell me howsuch a charge against the missionaries could be attributed
to the Cardinal. It is very true that if the Cardinal had seen the least thing contrary to his desires, he
would have confided that to me. Perhaps this complaint may have been submitted by others or
someone has abused the name of the Cardinal. I do not have the least difficulty in speaking to you
clearly about this so that one day this falsehood could be unveiled. But, since you imposed inviolable
secrecy upon me, I will not do anything without first getting your permission.
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So, be tranquil and the same for same Canon Del Bufalo. Give me leave to be able to
continue looking into this whole affair. You must be aware that the Cardinal now acts and thinks
how many aegre ferunt the reform. When I see all the counselors of the Cardinal chosen from the
Jesuits and the missionaries, I am not surprised that someone concocted this fraudulent action.
Among Cristaldi's letters, there is a page fromthe Servant of God to the HolyFather. I do not
know whether it was presented to him or not by Cristaldi. In it, we read:
I feel that it is my duty to submit to the benign scrutiny of your Holiness certain letters
relating to the good work that is being promoted by the Missionaries of the Archconfraternity of the
most Precious Blood of our Lord Jesus Christ, so that you will come to recognize ever better the
truth of things that pertain to the glory of the Lord. The holy Missions and Retreats and other pious
works that currently are being promoted by the Institute are surely the sound principal bases upon
which reform rests. While other Institutes look after young people, the apostolate that promotes our
ministry provides for the urgent needs of people in general. The very best example is given to adults,
but the young people too are instructed since they constitute the objective of our pious mother, the
Church's most deep-felt hope. Herein, we see the glory of the priesthood which was instituted for
applying to souls the price of redemption, so that the Divine Blood would not be shed in vain
because of a fault of ours. We are alerted by the holy books themselves: Quae utilitas in Sanguine
meo? Sanguis Jesu Christi emundabit conscientias nostras ab operibus mortuis. I wrote this most
humble paper from our house in San Felice in Giano where we have an ecclesiastical house of
studies for those young men who, having already completed their seminary courses, are now
preparing in silence and holy recollection of spirit for the ministries of the Church and the various
branches of the apostolate, in accordance with the most lovable will of God. Most blessed Father, I
do not know what reason to bring to your attention to cause joy concerning this enterprise which is
so beautiful. May your Holiness never stop blessing and protecting so holy an Institute in which I
pray God incessantly to allow me to live out the short days that still remain for me in this miserable
life.
In a letter dated November 11th, he says to Cristaldi:
I pray that as you zealously handle our affairs, which are ultimately of immediate
relationship to the greater glory of God, please, in general, speak of the Institute and never mention
me. Let this be so, in communicatione spiritus coactus impraevia necessitate. If you read something
that I have written, please tear into it, if I may express myself thus, that is to say, check the concepts
carefully. Then, in person, tell me about it, for I lose track of things; et scit Deus quia non mentior.
The greatest charity that you could show me would be to guide my private and hidden life that is,
fusis precibus, something that I yearn for and pray to God for. Satis haec sint.
Gaspar interned in the Propaganda Fide
At the beginning of 1826, the Servant of God received a request from the Sacred
Congregation of the Propaganda for a man to be sent to the foreign missions. The Servant of God
designated one of his men and assigned himto that Congregation. I would not be able to saywhether
this was another furtive move to have the Servant of God recalled to Rome to engage him in the
Propaganda or to persuade himto go abroad. Whatever the case may be in this matter, the Servant of
God wrote to Cristaldi from Giano on January 17th:
Here we have something consoling. His most reverend Eminence, Cardinal Della Somaglia,
has written to me asking for a missionary to be sent to the foreign missions. In that letter, the great
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need experienced by the people brought tears of compassion to my eyes for those souls.
In that letter, likewise, he acknowledges our missions conducted under the title of the Divine
Blood.
All of the young men in our house of studies, upon hearing this, rejoiced in the Lord because
of the desires they nourish to be dedicated to the ministry. So, certainly, one of our men will go.
Monsignor, I do not know if I will ever see the glories of our Institute, but I hope that it will be the
source of joy for all. Oh how many souls wait in need!
Preachers of the Gospel are sought for everywhere. This first, then the blessings will follow.
Oh how much I would like to say to you! The Holy Spirit will communicate this to you. May Jesus
be our total delight and may we always repose on the mystical bed of the Cross, lectulus floridus,
doing the acts of virtue with which it is identified.
In another letter, dated January 26, 1826, also sent from Giano, he says:
I conclude by saying that I would not want the Holy Father, in entrusting to our Institute
some good work, to change its basic structure. (Merlini comments: perhaps he had already gotten
some hint from Cristaldi that he might be called to Rome). There is no lack of talebearers and
mischief makers. That is why it has been written, describing themgenerally: Cavete ab hominibus!
However, the Holy Spirit will enlighten the Supreme Pontiff so that he will be able to discern what is
to be done. I know that the whole situation is connected with the granting of allotments. If those
things were set aside, there would be no opposition and no threatening remarks. May God's will be
done in all things. If they were to close the houses in the Province houses from which an immense
amount of good work reaches even into the Kingdom of Naples, well, that would be reason for
worry!
In a postscript he adds:
When the Holy Father deigns to consider our very humble Institute, I think it will be
necessary to suggest to him that, in case he might have misplaced the papers describing our basic
purposes, I will be ready to supply him with new ones. I would hope that he would be pleased to
appoint someone else who could direct the Institute to even greater good work, allowing me to
remain just as the sacristan in Giano. I delight presently in the jubilation that results from these
interferences, except when they harmthe apostolate fromwhich, with the help of divine grace, death
alone will separate me.
While the Servant of God was still in Giano (I point out that when I speak of Giano I am
referring to the Mission House in San Felice) Cristaldi received a note from Fr. Antonio Porcellaga
who said:
His Eminence, my boss, has ordered me to inform you that His Holiness wishes to speak
immediately to Canon Del Bufalo, the missionary. You knowwhere he is located at present and you
will please be kind enough to advise him of this promptly.
That note bears the date January 26, 1826. Cristaldi then wrote this to the Servant of God
who replied as follows:
I have received your most esteemed letter which informs me of the desire of our HolyFather
that I come to Rome. I shall come, therefore, but you will have to send me the money order for fifty
scudi to cover the travelling expenses. For this, I express my deepest gratitude. You mentioned this
in your letter, but, by an oversight, you forgot to include it. As a matter of fact, in order to show my
immediate obedience, I would have come on foot, covering a bit of distance each day. However,
because of a slight fever that I have felt, I have decided not to refuse the means which Divine
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Providence offers. Presently, thanks be to God, I am feeling better, and, in fact, it was not even
necessary to mention that minor inconvenience suffered. I spoke of it only incidentally so as to
indicate my readiness of spirit to obey... In the meantime, I shall make the preparations and I shall
bring along with me the missionary requested by the Propaganda. He is in our house in Camerino (he
is speaking of Pievetorina in the diocese of Camerino). I shall send them word that I will be there to
take him along with me. Meanwhile, in your own prudent choice of words, inform His Holiness of
this and that I ask him for his apostolic blessing from this very moment.
In a letter dated February 6, he says simply:
In obedience, here I am in Rome.
Then, in a letter of February 17, he says:
Finally, allow me, for peace of mind and for your reflection, to alert you to the following,
using it when the occasion is propitious. If the Holy Father, in his usual secrecy, speaks to you about
Brazil, it seems to me that your most reverend excellency, to whom I owe so much, would find it
opportune to let the Holy Father know that in our Institute we do have men who are fit for that type
of career. I, on the other hand, have my father who is quite advanced in age, as well as the rest of the
family who are alone. I fear, likewise, that there will be no one who will assume the responsibility
for the many requests for preaching to the young, except those interferences that you know about.
Then, too, it may just be possible that there is someone who would like to see me sent to distant parts
- and this would be to the harm of the Institute. I realize full well that God does not need me. But, I
will not be doing anything wrong in bringing things out into the open, at least in an effort to be
assured of the will of God. I am hopeful that it will not mean my going to Brazil. Looking at it in a
practical way, who is it that will substitute for me in the work that I do with the dioceses and the
bishops? This is not something that is done in a day's time. It is not my intention to stand in
opposition to the Holy Father nor would I ever do anything just for the sake of winning him over to
our Institute. Whatever has been said up to this point is said for the record. But you, quasi aliud
agens, could handle this in a proper way My conclusion is: it is possible to do good for Brazil
without doing harmto what we are accomplishing, not to mention my preference in not being too far
away from your help. Please, Monsignor, excuse me for writing like this. As for the rest, may the
will of God be done.
In the margin, Cristaldi wrote in his own handwriting. The Lord will make known his will.
In another letter, but one that must have come after the other one just reported, he says:
I see no one else for the time being. Assure His Holiness, that, with the most scrupulous
secrecy, he become more and more tranquil about this. I believe, however, that God does not wish to
have me in the foreign missions. At any rate, let us wait to see what his ever-lovable will is. Indeed,
the language could be conveniently and easily learnedin faciemloci applying oneself graduallytoto
homine. You will advise me, then, next Thursday at the usual time in the morning when I will get
together with you and I will bring along the Institute's articles which you will present to the Holy
Father on Saturday.
In another letter of June 6th he says:
The Bishop of Nocera has offered himself to the Holy Father for the foreign missions. Oh
these are things that have to be taken care of and the offer must not be refused. Speak again, ut ex se,
to the Holy Father, for you, to whom I owe so very much, must always cooperate in helping me in
my private and hidden life. Let this be in communicatione spiritus. I want to be united to God and
prepare myself for eternity. I just do not know, but here in Rome I find less time than outside it, even
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when giving a Mission, for mental prayer which is the food of my poor soul. I steal a bit of time, as
much as is possible. I am preaching the great month in San Nicola (he is speaking of the month of
the Divine Blood). Oh what a beautiful devotion ours is".
A letter of June 30th says:
Today the Lord has deigned to give me somewhat of a cross. Next Wednesday, in person, I
would like to have a bit of time with you in the morning to speak about something that the glory of
God is demanding. I will be with you at the usual hour in the morning. In the meantime, read what I
have enclosed and then we will discuss it in person. Tomorrow, which is the observance of the most
august solemnity, I shall apply Mass for you, and on Sunday, for the Holy Father together with you.
Prayers. I would like that in the audience tomorrow, you would, in as far as possible investigate what
the Holy Father's will is with regard to the terms which I suggest here: that the Canon sees the
urgency of his coming to Rome, both for the affairs of the Propaganda as well as those, in general,
that relate to the Institute. They are needful of close and continuous assistance at this time for further
development in the work they are doing as well as for activating two of their Houses of study... His
desires are focused on the Missions (not the foreign missions, since the present status of his health
would not permit himto go, as well as for other very justifiable reasons. At the same time, he judges
that it would be to the greater glory of God for him to remain in Rome.
However, in viewof the fact, that verymanyrequests were presented to himfor his ministry,
which he was most desirous of fulfilling, nevertheless, for the tranquillity of his soul, he would still
like to hear the words fromthe Holy Father himself. In that way, he would be shed of his uncertainty
and would be better prepared to direct his companions in the ministry. He could likewise put in order
his own personal matters as well as those of the Institute. Finally, that the Institute be given a
sustenance for the process of preparing workers for the Propaganda.
In a letter of September 8, he wrote:
Consider this letter in communicatione spiritus. It has been some time nowthat I have been
praying to the Lord that it might please him to direct always my steps to the final bit of time that
might still remain for me in this life. I feel inspired in this regard to write the following: You are not
unaware of the reason why I should be in Rome and for what purposes. The urgencythat the Institute
experienced in order to have someone there as the central director of its affairs. I am feeling this
urgency even more close at hand, and, as a matter of fact, in addition to the direction of the houses
and of the two places of preparatory studies, now there is added the correspondence with those in
foreign countries...Finally, what my life is like at the present time, I would like to make known to
you tantum. So to speak, it is like a perpetual involvement. At any rate, one thing always remains
within me, so to speak, and that is, a persistent craving to be in the work of giving Missions. Yet that
is somewhat extinguished by the twenty-four hour a day concern for the Institute, that I have
continuously in my thoughts. Furthermore, I would be scrupulous about allowing things to go
haywire, as I recall certain sayings of Monsignor Albertini. It seems, though, that this is what mylife
is to be. Keeping in mind all that he spoke to me, after God, by way of counsel and direction, I now
turn to you to tell me in what way I can come to a greater tranquillity of soul since I want only to do
the will of God and no more. At the present time, I amsending my companions to the missions, for I
would not risk accepting even one for myself without first knowing the will of the Holy Father. So if
on some appropriate occasion, you could find out what the wishes of the Holy Father are in this
regard you would be doing me a great favor by communicating that knowledge to me.
From the sum total of the contents of these reported letters, it is clearly shown how the
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Servant of God conducted himself in order to defend the work of the Lord, making use of the
advantages given, whenever they were offered.
Underhanded manoeuvrers
Since a way was being sought to destroy the Institute and impede the work that had already
been started, recourse was had to other maneuvers. A priest told me confidentially, one day, when I
was trying to be of help to him in a meeting in which he was running the risk of danger to his life "I
wrote against you people". Then he informed me that now he believed that it was the work of God
since his efforts had all turned out to be in vain.
Also, a layman, who occupied a position as a travelling judge, confided to me, one day, that
he had been set completely against us by having denied us an allotment, adding that it was easier to
block the execution of that plan than destroying it. That happened in 1827. The Servant of God heard
about it, as can be seen in one or the other of the letters written to Cristaldi. He asserts to himthat all
of the arguments against the Institute are related to the matter of allotments offered by the
Government and that once that business is set aside, all opposition dwindles away. Those efforts,
carried out during the Pontificate of Leo XII, managed to be successful for a time and then suddenly
order was restored and the process was settled until Pius VIII took office. The Servant of God was in
Romagna where he was engaged in the ministry and three-month had elapsed without the payment of
any allotment by the Government. The Servant of God did not lose heart but, summoned to Rome by
Cristaldi after having been in those parts tromFebruary of 1828, he arrived in Rome in Mayof 1829.
Cristaldi counseled him to present himself to the Pope, Pius VIII.
Prostrate at his feet, he was unable to explain his feeling since the Pope prevented himfrom
doing so. After having been given a harsh rebuke and then dismissed by the Holy Father in such
humiliation, he went to see Cristaldi. After a conversation with Cardinal Frausuni and Cardinal
Falzacappa and a recommendation of the entire affair to Monsignor Mattei, the Papal General
Treasurer, as well as an appeal to Prince Orsini, finally, on June 3, 1829, resumption of the payment
of the allotment occurred and once again order was restored. After clearing that hurdle, the Servant
of God left lome, went to give a Mission in Gaeta and then moved on to Benevento. Finally he went
to Naples where he spoke to the King of Naples in an effort to bring to a conclusion in that Kingdom,
specifically in Naples, a foundation which had the approbation of His Majesty. However, that project
never reached realization.
Those troubles kept recurring because each newPontiff was showered, so to speak, with con-
tinued and new reports. I heard it said, I do not recall by whom, that Pius VIII said to a cardinal, if I
am not mistaken it was Cardinal Fransoni, as he showed him a sheaf of pages: "Do you see how
much I would have to say? But, I am putting it all under the desk". For that reason, the Servant of
God, for Leo XII and for Pius VIII as well as Gregory XVI, had to present a new prospectus of the
Institute so as to make better knuwn its spirit and to allow time for the Popes to examine it. The
rough copies were consigned to me by the Servant of God himself and were filed under the heading
"Regolamenti". In giving me the one for the reigning Pontiff, it seems to me it was in 1835, he told
me that he had had to give the layout of the Institute for every one of the Popes.
Furthermore, there were those who vilified the lnstitute and spoke of it as being something
immature, something useless, while others described its members as a gang of' ignorant men,
discarded by the dioceses, desperate and hungry men. Still others referred to them as proud and
ambitious individuals who got involved in this sort of career to open a way for gaining dignified
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positions or fur earning pensions. Finally, there were those who looked at the Servant of God with
pitying glances, as though he were a mere daydreamer. I, myself, heard some of those accusations
said to me, or I knowthat they were being said, even to the point of reaching the ears of the Supreme
Pontiff.
Nevertheless, the Institute continued to expand, its good work always going forward, requests
for their ministry arriving from every area possible. Among the Missions and Retreats given since
1815, if one were to make a count of them, we would find that the number exceeds one thousand,
besides the ministry that was exercised where we have our foundations, that is, the months of May
that were preached in honor of the most holy Mary, of June in honor of the most Precious Blood, the
so-called holy carnival times, the visiting sermons, the exercises for the people in the month of
March, the conferences given to the various associations, the Advent and Lenten series, the private
retreats.
In addition to all that, the Institute was directed by the Servant of God to awaken the spirit of
the Church in the clergy, rousing themto a fuller apostolic life. It arranged places of asylumfor those
priests who, tied down by residential requirements or other occupations, would have the opportunity
to withdraw from them to look after their own sanctification so as to work more zealously to the
advantage of souls under their direction with a more determined method. And, since all are not called
to take the solemn vows, it was necessary that their spirit be refreshed according to the canons.
Though there are other Institutes without vows, surely this one could not be referred to as useless as
long as it was directing priests towards the giving of Missions and Retreats.
Yet, with God-permitting all of these circumstances as explained, still the Institute was not
understood and it did not make the major strides that it should have. The Servant of God used to say:
"The time has not yet come". So, I confess that, since there is in every moral body a combination of
things, I was not a bit surprised if this should also be the situation with regard to our Institute. This
was especially the case at the time in which the Servant of God was striving to arouse the clergy to a
more active, apostolic life and lead each one of themto utilize their talents. He would say to me that,
once you have lifted a priest out of the state of laziness by stimulation of interest in the ministry, he
would become a real apostle. So, one cannot avoid facing such a situation, for the final choice is only
in paradise.
However, God permitted, at times even in a notable manner, the possibilityof exceptions that
could be made, but not in such a way as to give only the appearance of good. I will not even mention
Monsignor Bonanni who remained a missionary until 1821 and who is truly a vir Dei et sanctus and
has had several little writings of his printed. I will say nothing about the now-deceased Fr. Vincenzo
De Nicola, preaching the glories of Mary and leaving behind the reputation of sanctity. Neither will I
speak of those learned and holy men who were misdirectedly advised against ,joining the Institute.
There were others, too, who were discouraged because vf their age whenever they requested
admission, as happened with the parish priest Fr. Amici of Ascoli.
There is also the case of Monsignor Bellini, bishop of Recanati and Loreto, who strongly
opposed the permanent membership in the Institute of Fr. Biagio Valentini. It was through the
solicitous work of Monsignor Cristaldi that the bishop's mind was set at ease. The Monsignor of
Ascoli demanded to have Fr. Giovanni Chiodi back in his diocese. Leo XII had the reply sent to him
that vocations are not to be disturbed. The bishop of the Marsi, under the pontificate of Leo XII and
Pius VIII, insisted that Fr. Beniamino Romani and Fr. Nicola Santarelli return to his diocese. His last
request was sent to the Sacred Congregation of the Council which, on August 7, 1829, informed the
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Servant of God of the Pope's pleasure that the aforementioned priests be returned to the diocese.
However, when all the facts were made known, the two priests were left in peace and theyare
still in the Institute. This whole process is preserved in our general archives. Fr. Antonio Lipparelli,
only after a hard struggle, obtained permission fromMonsignor Ancaiani, archbishop of Spoleto, to
enter the Institute. He, then, invited Fr. Camillo Rossi to fill in for him in the diocese and Fr. Luigi
Mosconi was sought after by Monsignor Falconieri, nowa cardinal, as the rector of the monastery.
These things could not have happened unless the bishops had some knowledge of the individuals
involved.
Later, in Frosinone, they wanted to give us schools with an allotment of five-hundred scudi;
also, elsewhere, schools were being offered us and they were constantly refused since that was for-
bidden by the Servant of God as the rule, since this would take us away from the field of our
ministry. After all, there was no lack of institutes who were dedicated to education.
Very interesting admissions which I could, in a general way, continue speaking about, as have
been related by the Missionaries. But, this interchange simply offered another opportunity for
tongue-wagging. They started saying, for example, that Canon del Bufalo was going around stripping
dioceses of their good priests. In short, it was not the kindness of welcome offered to them by the
Servant of God, nor was it his skill in attracting themthat satisfactorilyanswered the situation. It was
clearlyseen that all of this occurred only with the permission of God, so that ultimately it would be
ostensibly evident that this was his work. Having posited that, it will not be at all strange that in such
an industrious Institute and one that had to face many difficulties, the Servant of God should be
considered by some as a compassionate person and by others as a victim of delusions. There is yet
more - this is not all.
Unfounded Rumors - in favor of Brigandage
In the Province of Campagna, more troubles had to be faced. Someone had started a rumor
that we, because of timidity, were never preaching anything about "thou shalt not kill" and therefore
had mutilated the precepts of the Decalog. I, myself, heard this accusation in Sonnino and Frosinone
where brigandry was still extant. This gossip also reached the ears of those in the Delegation
Headquarters.
In Lent of 1825, the most reverend Delegate orders that sermons be preached against
brigandry. I was in Vallecorsa when this order was issued. One member of the Commune vocally
made that order known to the Missionary who was preaching the Lenten series there. Believing that
this order did not come from the bishop or his vicar, the Missionary spoke on the topic of giving
alms but did not wish to treat directlythe topic that was ordered. Immediately, someone wrote to the
Delegate that the Missionary refused to give that sermon.
The Missionary felt that he should have recourse to the Servant of God for instructions. It
was determined with the Vicar Forane to contact the most reverend Buonomo, bishop of the diocese,
to get his opinion and to ask for his blessing. The bishop's direction was given with a generous
blessing and three solemn tridua in three different parishes were set up in order to beg God for the
cessation of brigandry. By agreement, the first day was to be preached by the pastor, the other days
the preaching would be done by the Missionary and had as their purpose to make known the
unfortunate state produced by brigandry and the necessity of praying to God. On the first day, as the
development of the first part of the sermon was brought out for those who were attached to the
Institute, so great was the fear that was aroused that they thought that the Missionary would be
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exposed to some danger from the brigands.
But this fear vanished when, in the second part, he invited the listeners to show compassion
toward anyone who did not recognize the unhappy status of those unfortunate people entangled
therein. This sermon, blessed by God, brought calm to the mind of the Delegate and also was the
cause of a letter being written by the brigands themselves who were asking for a meeting of minds.
This letter was sent to the Servant of God who then turned it over to Cristaldi where I found it among
all the other letters addressed to Cristaldi. Without having the Missionaries taking an active part, the
Delegation, with the assistance of other priests, opened up negotiations with the brigands and the
sought-after meeting between the two parties followed in October of that same year.
Here, we will now see what the Servant of God wrote concerning this matter to Cristaldi,
pointing out to him that any number of times he had begged him to try to contact His Holiness to
arrange for some method of bringing about the cessation of brigandry. On March 24, 1825, the
Servant of God wrote from Frosinone:
I am writing this letter during one of the most memorable times of commemoration in our
holy religion, during days when our mother the Church directs us to turn with a special and tender
glance toward the Crucified Lord, the sole delight of our souls. However, the purpose of this letter of
mine is to inform you, only for the sake of historical purposes, of what happened to me yesterday,
March 23
rd
.
With great external pomp, the most reverend Delegate summoned me. After I entered his
chambers, he, with full authority, delivered a bitter rebuke to me, telling me that we were not
preaching against brigandry and that a Missionary to whom he had spoken, talked with him in
Vallecorsa in a very uncivil way and was very upset by a letter from the Gonfalonier of that town.
(Merlini interrupts the letter to say: This letter is a figment of the imagination since the order
was made known to the Missionary orally, as I mentioned before. )
After all of that, he proceeded to list the reasons why the complaints were made to the Holy
Father and that they were based, in general, on the reports of those who were involved. (Merlini
breaks in again to observe: I point out here that there was some suspicion with regard to those
complaints and, I think, it was for prudential reasons that Missionaries did not pay visits to the
Delegation Headquarters. The Servant of God made this known to Monsignor Cristaldi - I am
speaking of visiting the Delegation Headquarters, just as he says in an undated letter.) "We
Missionaries, because of the ministry that we exercise, look after only those objectives proper to our
apostolate. If we were seen frequenting the superiors of other areas, the ministrywould be prejudiced
and in the variety of opinions possible, there would be consequences raised that could not be
avoided."
(The Servant of God continues his letter)
I answered that I was unable to question the fulfillment of our companions' duties since I am
aware of and informed of the situations. God knows that from the public platforms from which we
preach, we pray fervently that God will free us from brigandry...
I did not go into further details. He added that nothing more could be said about individual
persons or their conduct. I, in my own heart, said: Lord, strengthen the virtue of the companions that
they may remain here in this Province for your glory alone... He seemed, in some way, to be satisfied
and somewhat calmed down. He concluded by asking forgiveness if he had shown too much
enthusiasm in his manner of speech. All of this, however, did not alter my human feelings, my
reaction to the very roots of the troubles of this miserable life, so that, in the complexity of things by
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which the Lord purifies us in the crucible of suffering, we are able to take the bitter for sweet and the
sweet for bitter, as expressed by the Venerable Da Ponte."
With regard to the question of preaching and related timidity, the Servant of God, alreadyat a
previous time in defense of his workers, wrote a letter to Cristaldi on January 22 of that year. He
said: With respect to my companions who do not preach against brigandry either because of an
interpretation of motives of timidity or because of a lack of attachment for the government, I reply
(lest you think that I or my companions are incapable of making a mistake) in absolute truth that it is
handled according to the order of instructive materials presented in the catechism. Indeed, it is done
in our churches (as far as I know, it is not done elsewhere) openly, that is to say, to pray for the
cessation of this scourge of brigandry. The Church, the spouse of Jesus Christ, in all its tribulations
and troubles, has always demonstrated the efficacy of the promised divine assistance. Hence, despite
everything that the forces of hell wage against us, it is evident that the work of God is being con-
firmed and that it can be firmly set only through contradictions and suffering. ...
Let us come now to a discussing, in a critical way, this matter of timidity or of the lack of
attachment to government. I say that in regard to timidity, I have found themto be most courageous,
traveling with only the Crucifix throughout every part of this Province and tirelessly to monasteries,
to seminaries, to giving Missions ... Lack of attachment to government: they have renounced
whatever they have by way of bonds and whatever idea of temporalities and even their own families,
for they are there to catechize, to instruct . ... To their credit is the reformthat is evident in Sonnino,
in Vallecorsa. (Merlini comments: I point out here that even those who were contrary at first had to
ultimately confess that. I myself was a witness when I went to the Province for the first time that they
did not even bother to greet me.)
I realize that not everything has been accomplished, but little by little ... Monsignor Albertini
... used to say in reference to the idea of a foundation eventually set up: God wants it to be set with
Mission Houses. (He was speaking of this Province). If His Holiness wishes to havc more
information, I am ready to obey.
He wrote another letter, likewise from Frosinone, on April 3rd in which he said: I am
enclosing a note from Monsignor Benvenuti which you will please burn after having read it. I sent a
reply to the aforementioned prelate with respectful sentiments toward him et de hoc satis. Monsignor
Benvenuti then wrote to him saying: `I have had several encounters with people of Vallecorsa
informing me that the Missionary there, your colleague, has spoken very well against brigandry and
those who are accomplices to it. This has brought me great pleasure and is certainly no less pleasing
to you. I hasten, likewise, to acknowledge, not without a deep gratitude, for the part you had in
arousing the spirit among the clergy.
On April 5th the Servant of God wrote the following to Cristaldi: I enclosed recentlya letter
fromMonsignor Benvenuti that dealt with the Missionarywho preach the Lenten series in Vallecorsa
and about whom certain difficulties had been raised. Now the Missionary enclosed to me a letter
which I sent with reservations to you, so that, after consulting with the Holy Father, you determine
quid expediat in casu. The Missionary who gave the Lenten series has replied the best he could with
generic answers which you can see for yourself on that same sheet of paper. He is nowasking me for
instructions. Do you, in your wisdom and outstanding God-given prudence, think that we should
ignore the written message of the brigands or should we encourage them'? I favor the side of
kindness and then we will not be wrong. But, try as we may, we do not seem to find an answer. We
are constantly moving around this Province and when you view the entire picture, even the most
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astute behavior seems not to be sufficient. Unexpectedly, the enclosed came to the Missionary as he
was leading a public prayer session in one of the churches of Vallecorsa.
The brigands had written as follows: (Merlini says: I point out that this letter as well as the
one fromMonsignor Benvenuti are together with the letter of the Servant of God to Cristaldi.) The
unfortunate brigands recommend themselves to the kind charityof you, veryreverend Father. Indeed,
you are always preaching the things of God as well as those of earth, so that the world will be at
peace. Now, would be the time for you, reverend Father, to speak to Signor Father Del Bufalo, so
that he would go from Frosinone to Rome to beg mercy from His Holiness and get him to grant us
pardon, and in case he would want to take our people along with him, he could see that the papers
would be drawn up in Frosinone so that our poor relatives could go to ask this favor of His Holiness.
But, let not a half-word of this affair referred to above, be made known to anyone. We now remain,
kissing your hands and your feet. May God deign to give you all the strength that you may desire.
The Oratory at Teramo
I shall mention here another bit of trouble, which involved the Servant of God and the status
of his Institute. A complimentary letter from a certain Signor Tomacelli, superintendent of the
Province of Upper Abruzzo, containing likewise the royal approval as well as that of the Ordinary [I
point out here that this letter is in our general archives under the heading "Ministero" and is dated
April 29, 18221 referred to a Mission which the Servant of God had given in Teramo, which I spoke
of previously, and during which he also instituted a night-oratory for men, as was his usual
procedure. As one can discover from a fewmemoranda handed over to me by the now-deceased Fr.
Pietro Maria De Victoriis which I have filed in our general archives where they still exist, a priest
who made himself available for confessions and assistance to the dying said: "Oh if I could only
describe what conversions and what salutary effects have resulted in so many souls because of the
Mission and the Oratory I know really how much good has been done!" However, since that good
work was denied by others they therefore sought ways of undoing it. The pious and learned Canon
Nicola Palma, of holy memory, had to suffer a great deal in order to keep it working.
In May of 1824, the newBishop arrived in the diocese. He had been named on November 24,
1823 and consecrated on December 7th of that same year (Bishop Nanni had died on December 29,
1822 and was the Bishop at the time of the aforementioned Mission which was held in November of
that same year. He resigned already in April and Archdeacon Tamburrini was elected Vicar
Capitular, as is recorded in the history mentioned before written by Fr. Palma.) It happened that the
newbishop, thinking that he was doing something good, in a notification issued on August 30, 1824,
suppressed the aforementioned Oratory and on September 18, 1824 forbade the Servant of God and
his companions who had been moving about in the diocese, the celebration of Mass.
As a matter of fact, the Servant of God was not able to offer Mass on the feast of St. Matthew
as he was traveling through Giulia, a part of the diocese. Neither could Bellini of Ascoli, while
passing through Teramo on his way back from the Mission in his own home town on the feast of St.
Andrew, as can be noted in the above-mentioned memoranda, where they speak of this activity on
the occasion of the Missions in Atri and Penne, Already before the suppression of the Oratory, the
Servant of God had made an effort to encourage Fr. Palma in this pious work, promising him his
own support both with the new bishop as well as the Nuncio in Naples. This is found in a letter
written to him (Palma) from Anagni on November 11, 1823 in which he (Gaspar) said:
Have no doubts about my efforts with the new bishop. At the same time, do not cease to be
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of assistance. It would be very helpful, in my opinion, if a memorandum from the clergy of that
cathedral were sent to the most reverend Nuncio in Naples, as well as to the King. I may perhaps be
mistaken; I amnot acquainted entirely with their procedures. Furthermore, I assure you that I will not
fail to contact the most reverend Nuncio whom I know very well. Meanwhile, prayers. The
Archdeacon could dispose the Superintendent also to get involved in these efforts, as well as the
Mayor etc. In short, do not leave any means untried.
But, when he learned about the suppression of the Oratory, in keeping with his usual custom
and method, used on other similar occasions, he offered it up to God as a sacrifice. The aforemen-
tioned Fr. Nicola Palma said, in one of his writings, that the Servant of God in contacting him by
letter from Penne on September 27, 1824 in regard to this trouble, replied:
Although we cannot excuse the conduct itself, we do excuse the intentions... Let us not be
discouraged. Signa apostolatus in multa patientia... As I exercise the ministry, you can imagine how
deeply pierced by a sword into the recesses of my heart do I feel pain from what has occurred ...
Patience and courage, both for God's cause.
Previous to this letter and before the notification mentioned before, he had written on July28,
1824 from Frosinone to the same Fr. Palma, hoping that the bishop might have changed his
viewpoint in keeping with solid principles. He said:
Oh! Howpleased I was to see your handwriting! Laus Deo in omnibus. In practice, I see the
good that the Union of the Clergy is producing in the question of principles. The bishops are
becoming more energetic. In the event that there are newtrials, Deo ita permittente, so that his works
might set deeper roots for the uninterrupted exercise of virtue, continue, nevertheless, to support this
aspect of the good cause. Strengthening all with prayers, conclude it in such a way that you will
obtain whatever may be necessary from the Nuncio (to whom I am going to write). What great
blindness of intellect it is, not to admit in principle the goodness of something that is such a bulwark
against hell! Let us humble ourselves in the presence of the Lord, et provoluti coram Domino, sine
intermissione, oremus.
But, when this letter arrived, there must have been some hope for a good outcome. However,
as I said, nothing could be worked out, so that the Servant of God no longer continued to press the
point with Palma, as can be derived fromother letters as he simply awaited a more propitious time. It
did not conclude there, however, as is noted from the previously cited memoranda. Among other
things in those circumstances, someone had to observe: "Salutem ex inimicis nostris"; and still
someone else would say: "The Oratory is no longer, for it does not please God." Furthermore, the
aggregation of people devoted to the Divine Blood was being called a "sect". Without making too
much of these things, the Servant of God, in his usual manner, sent information to Cristaldi about the
suppression of the Oratory in Teramo, making known to him that it had been founded according to
the praxis in Rome and that in the Kingdom, also, it was in use, specifically in Naples. He noted,
likewise, that the Oratory had been set up during the tenure of the previous bishop, which was a fact.
He had died, as I mentioned, in December whereas the Mission was conducted in November with the
permission of the Ordinary, which is also a fact, and the Vicar Capitular was the Ordinary at that
time. He agreed to the establishment of the Oratory. This is how things developed.
Later, with great secrecy, those memoranda and rumors arrived in Rome. I would not be able
to say who sent them and I would not be able to say who recommended them. I do know well that it
says there in an appendix that the best means for discovering the truth was to contact Canon del
Bufalo who in 1822 had conducted the Mission in Teramo and in 1824 the Missions in Atri and
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Penne. Fr. De Victoriis, speaking in a general way, suggested to me the name of a "certain person",
but not wishing to be more particularly specific, being content to recommend to me those
memoranda as well as to keep themsecret. I found out then that a critical complaint was made to the
Congregation of Bishops and Regulars and also that a protest was attributed to the Servant of God.
As far as I know, however, he had no part in it nor could he have had any since that simply was not
his mode of thinking. I knowvery well, from what he would say to me as well as fromwhat I myself
observed in other instances, that, since there was time available he would discuss the matter and
would explain his position, but when something had already been done and there was so discussion
of what pertained to the glory of God, he would lay everything at the foot of the Crucifix.
Furthermore, the Servant of God, in regard to that situation, wrote to Fr, Giovanelli, an
excellent priest of the Filippini Fathers in Ascoli. The letter was sent fromFrosinone and dated June
17, 1825 and it said:
I have not registered a complaint against the bishop of Teramo, nor do I know, my beloved
friend, how the name of Canon del Bufalo has been connected with all these things at the present
time. I do not do things in that way. Under the present bishop, I have done nothing in the diocese of
Teramo. I instituted the Oratory, that is quite true, but I did so with the approval of both authorities. I
have heard of its suppression, and in the presence of God, I wept because of it; I have not ceased
praying. Now, perhaps someone else might have lodged the complaint. People are saying: "It is the
work of the Canon, etc." You can be sure that that is absolutely false. I amnot exceedinglyupset and
I offer it all to God. I put myself in his hands and I seek to prepare myself for the years of eternity.
In writing to Cristaldi from Frosinone on June 20, 1825, he likewise said:
Canon Betti informs me that the complete examination of the rumors spread by the
Congregation of Bishops and Regulars, which he tells me that you and he discussed in person, deals
with what happened in Teramo. Now, I give you my assurance that, except for the observations
which were privately expressed between us, I have said nothing else, nor have I given anythought to
registering a complaint, for that is something foreign to my way of thinking. I deplored the
deterioration of the pious organizations and I shed some tears because of the rumors uttered by
libertines, but nothing more. So, I have fixed in my mind the following saying of De Sales, that is:
May God do with my life, my reputation and my honor whatever is pleasing to him. If my
abasement serves to give himglory, I offer myself to the glory of being scorned. As the Apostle says:
I shall glory in my infirmities so that the virtue of Jesus Christ may dwell in me. What virtue of Jesus
Christ? His humility - - the delight of being scorned.
From all this, one can see even more clearly that the Servant of God had nothing to do with
the alleged protest.
The Vesture of the Brothers
Opposition arose not only with regard to our title, our foundations, our ministry, our
membership, our pious organizations, but there were conflicts even from our members themselves.
First of all, I shall say that it was a question of an Institute that was not as yet completely
settled - one in which the members would have found everything well established and the practices
to the liking of all. Rather, it was one that was still in its beginning stages and there were difficulties
arising from all sides. This called for a great deal of prudence, circumspection and reserve. It
demanded the continuous exercise of virtue and required the individuals who were experiencing
needs to form themselves, so to speak, based solely on the regulations and instructions that the
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Servant of God regularly issued to them.
Thus, there were strong temptations, even under the appearances of good, that led some to
abandon the career which they had assumed. Others lacked perseverance because of the inconve-
niences encountered both in exercising the ministry as well as living in the houses that had been
founded. There were others, too, who could not endure the coarse personality that was evident in the
Servant of God's special helper, Bartolomeo Panzini. I think that he may have been given byGod for
the good of the Institute so that those who were not called to us by God would find a convenient
reason for their departure, since, basically he was a good and generous-hearted person.
The matter of members departing was a problem that might have been obviated by adopting
the vows or an oath of permanence, as a French bishop
28
who had opened six of his own mission
houses in France, desired. He was interested in joining us and when he was in Rome we had several
meetings together at the request of the Servant of God. But, no conclusions were reached since it was
not in keeping with our purposes to adopt the vows, for we were an Institute for the secular clergy.
Neither was he willing to give up the vows. So, we continued to face the problem of our members'
going and coming.
Also, from time to time, one could hear complaints. For some, the observance of our rule
seemed burdensome even to the point that they criticized the Servant of God. One day, I learned
from one of our Brothers, Sante Angelini, that one of our members had said, perhaps with a certain
degree of simplicity, for I knew him to be quite a good fellow: "And who is this Canon Del Bufalo?
Perhaps an angel from heaven?" He was alluding to the rule that the Servant of God had drawn up
and that he himself was not at all interested in observing.
Then, there were others who gave rise to a new bit of trouble when, after having departed
fromthe Institute, were asking the Holy Father for compensation, which certainly was not indicated
even for the services they had rendered in the Institute, since they had contributed very little and had
been rather a weight to carry rather than a source of help. I, with certainty, knew of three in this
category who pleaded with the Pope. With respect to one of them [a footnote identifies him as Don
Pietro Pellegrini] the Servant of God was sorely displeased. In writing of him from Frosinone to
Cristaldi on April 24, 1824, he said:
28
This French Bishop was St. Eugenio de Mazenod, founder of the Oblates of Mary Immaculate (O.M.I.).
Afewobservations ... I have learned that when he presented himself to the HolyFather with
the idea of getting a new assignment, he certainly did not please or console the soul of the Pontiff,
but rather caused him new anguish. I know nothing precisely. He told me only that he had met with
the Pope and that it was only that he wanted to speak to himabout a newassignment for himself. Oh
my! I regretted the whole affair However, it has not alienated me fromdoing the will of God, which I
will always adore. The Cross is the beautiful ladder to heaven and the works of the Lord are nothing
but the fruit of tears, struggles, scorn and humiliation. I amconsoled by the good that is being done...
The needs are great and, except for miracles, the reform is not a matter of one day. Recommend me
always to God so that I will do his will and successfully meditate on this text: fasciculus mirrae
dilectus meus.
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In that letter, also, he speaks about the pension which the priest wanted to retain under the
title of a patrimony, since he had written:
"Be informed, your Lordship, that some time ago I renounced my benefice and I was granted
as my patrimony the aforementioned pension as I had been directed by the Pope himself, Leo XII".
The accumulation of these and other troubles afflicted the Servant of God deeply. In a letter
from Frosinone on June 29, 1824 to Cristaldi, he said:
The second reason is to point out to you, confidentially and in communicatione spiritus, a
thought of mine. It is this: after the years of exile and the years that I have dedicated to the Missions,
and I say this not to escape the Cross for I would have scruples about that, but rather to bring about a
greater good, I would like, through your kind assistance, to propose to his Holiness the names of
three of the outstanding men of our Institute, together with information about the talents that God has
given to each one respectively for his glory. From these three men, he would be able to select the
director for our Institute that is so beloved by God since it is being sorely tested. I would then
withdrawto San Felice in Giano, since I amalready forty years old, and there I would occupymyself
with our young men, but not abandoning the Mission work, and I would have a bit more peace and
quiet. What do you say about this?
In reference to the Institute, I say to you in all sincerity that if the sacrificing of mylife would
be helpful to establish it ever more firmly, then Lord, here I amat your disposal! Paratumcor meum,
Deus. I cannot deny that my natural sensitiveness misery is very intense. But this, as De Sales says,
will bring about a twofold meritorious result, as the soul struggles to get hold of itself, so the Saint
says. My very dear Monsignore, up to nowwe have carried the Cross, perhaps even as far as Calvary.
Now, it will be necessary to climb the mount and die with Jesus Christ on the top of that mount of
myrrh and bitterness. Despite all of these worries and whatever claims hell itself maymake, the good
work is being done and the anguish and anger suffered by Lucifer is manifest proof of this... So, what
do I desire really? The fullness of merits - that is the basis for the great resurrection to glory. But, ad
magna praemia perveniri non potest, nisi per magnos labores.
All of this, however, was the least of his troubles, for an even greater one was in stock for
him in 1830. In this situation, the Servant of God had no little amount of suffering and, at times, I
even witnessed him on the point of tears. The prayers that he offered in regard to this matter were,
one might say, continuous. He recommended this intention also to the prayers of others. Finally, he
urged a triduum in all of our churches in honor of St. Francis Xavier, but with out indicating the
reason, which he kept to himself. Here, then, is what it was all about. On December 3, 1830, the
Servant of God, always concerned about the betterment of conditions in the Congregation, little by
little, as circumstances permitted and time allowed for maturing, tried to bring about its perfection
before seeking the approval of the Pope.
He considered it urgent to send out a circular letter to all of the Houses, ordering that all of
our auxiliary helpers (that is what we call our lay-brothers) should be given the cassock to wear, as it
is used nowadays, and as he had been advised so many times. Almost as though he had committed a
crime with that circular letter, it was rejected by one of our Houses, (a footnote says: Benevento).
Even though it finally yielded in 1834, still it did everything possible to prevent the execution of that
order in the other Houses too. The leader (a footnote identifies him: Don Innocenzo Betti) was one
who had been greatly helped by the Servant of God and was a man deeply attached to the Institute.
He was of the highest qualities but one to whomGod willed to give this act of humiliation so that the
Servant of God would have still another newopportunity to exercise virtue and for the Institute itself
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to withstand still another test.
Without referring to the correspondence with that person that was held by two individuals of
the Congregation in an attempt to point out his error to him, I shall report here only a fewthings that
pertain to the Servant of God's conduct throughout this matter. In writing to the Missionary in
question on July 9, 1831, he said:
I was happy to hear of the work being done by our companions according to my directives.
Everything else in your letter called rather for the exercise of virtue instead of deserving a reply. I
confirmthe principle expressed in my circular letter concerning the auxiliary helpers. In order not to
get entangled in repeated futility I say to you that when you obey, you will be doing everything...
Your procedures at present are to be pitied.
In another letter of July 26, 1831, he wrote:
I beg you not to be upset nor angered, but please read this letter at the foot of the Crucifix
and be obedient and be mindful of my affection for you. No answer is required for I will not reply to
it, until God calls that House back to its duties. You mention that you are perfectly at ease in your
conscience about everything that you have written to me. But I say to you that you are mistaken.
Your soul is without direction and if it does have it, I fear that it may not be such as is given by God.
I am speaking not from an attitude of stubbornness which I know nothing about, but from a deep
feeling, for I love the Institute and I love your soul. I am not hesitant, not even for a moment,
motivated both by my natural inclinations as well as by principles of religion. But, I say to you once
and for all that I cannot do what you say.
In short, I ask you to keep in mind that our Transunto was only an outline or a plan or a
general perspective of the Institute. ... I have said enough. That House ... until it conforms in practice
with all the other Houses, I shall keep in my prayers and insofar as I am able, recognize as the work
of God in general. However, it cannot be anything else than a thorn continually piercing my spirit,
because of your actions. I mention nothing of all the things that I would like to say to you of how
thoroughly my human feelings have suffered.
Oh! How many lessons God is giving me! The examples of the saints prove something
entirely different fromthe things that you are saying. Would that I could convince you, with the grace
of God, if I were sure of your docility. So, now, any further letter correspondence between us is
pointless; not for the sake of direction, for that is not appreciated; not for the sake of necessary
business, for I know nothing of what is going on there; not for the sake of advice, for I have been
incapable of bringing you to appreciate it. Bonum mihi quia humiliasti me. I know that factus sum
apud vos in parabolam and along with me so many others of my loyal confreres whom God
designates as fundamental stones in the building of our Institute. If, at present, I were to die, I confess
to you that, with reference to the Institute, I had no other motivation than that of always seeking to
establish it according to the basic canons which provide men with solid principles and not merely
opinions.
So, in view of the fact that the conversations there must be detrimental to charity, although
perhaps only in a slight matter, it may give the diabolical illusion of being something zealous, which
est ardor charitatis. The searching for divisiveness, the arousing of the spirit of separation, of
destroying unity, I simply do not know on what basic principles those things can be supported. I put
all of this in the Wounds of my Jesus and, remembering what I preach to others, I shall occupy
myself in praying, endlessly praying, for you and all the individuals with you, whose souls I likewise
love - that all will, according to my wish, acquire true knowledge of one's nothingness in the
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presence of God.
If we recognize this, we will have to honestly look upon ourselves always as wretched
creatures. So, let us take up our abode in the Heart of Jesus Christ. May peace and harmony reign in
us. Since you have said that you feel distressed because of me, have no doubt - you will receive no
more letters fromme, because, as I repeat, they are useless. We shall see each other again in heaven,
but by different routes.
That letter did not affect Fr. Betti at all. Another opportunity for the Servant of God to write
to him occurred on September 23, 1831 in which he said:
So, I beg you to carry out the directives of the last circular letter dealing with the vesture of
our auxiliary helpers. Without a thought about anything else, please be obedient, for this is the
precise will of God.. I kiss your hands.
Again, on October 18, 1831, the Servant of God wrote to Fr. Betti:
As far as the Institute is concerned, your principles are something entirelynew. The daywill
come when the Lord revelabit abscondita tenebrarum.. The vesture of the auxiliaryhelpers must be
just as has been prescribed in the last circular letter.. Ever since the Transunto was composed, the
urgency for a vesture for the auxiliary helpers was needed. Reasons of prudence delayed the
fulfillment of that urgency, leaving it still to be a matter of choice. Not Cephas nor Apollo but God
has willed it to be so, that is, that it should be patterned from and similar to our own vesture. Pious
places are distinguished fromprivate houses, and there is no idea of an Institute here with round hats.
You knowhowmany instances dealing with incidental things that I have had to handle with docility,
or at least with condescension. But, with the canonical bases upon which the Institute is established,
it is not within my competency to alter the general decisions of the Church. I have even consulted the
Holy Father and recently, when our men were gathered in Albano, he showed his gracious
acceptance of it. Prayer and solid virtue will be the ultimate support of the Institute. But you, by not
being obedient, are off on the wrong road. I pray, and indeed a great deal, that you return to your
duties. Become in spirit like a child and you will become a saint.
Already, at the very beginning of this conflict, the Servant of God had written a letter on the
question. It has no date, but I assign it to around January of 1831. Among other things, the Servant of
God says:
The Lord is subjecting that house... to a great trial. From now on, I should not be reticent
any longer, realizing the great responsibility that I have before God for having been silent when I
should have spoken. Ahuge veil has been drawn over the intellect, but the heart does not doubt at all
the rightness of it all. Let me say in advance that it is the Lord who disposes things for is own exalted
reasons of Providence. If I should say: 'it is day', you would respond 'it is night'.
We are always in a continuous state of opposition to each other, so much so that it is going on
one year now that I have been swallowing drafts from a chalice that I never thought would be mine.
Bonum mihi quia humiliasti me As Canon Del Bufalo, I deserve even more. But, until the Holy
Father whom God will raise up, relieves me of my duties, it is truly a painful thing to my human
nature to be nothing but in parabola for that community. It is only the spirit of religion that sweetens
this entire situation. This whole series of difficulties began when, a year ago, I wrote a letter to you,
in which I said that I would have liked to have seen advancement in the House in Benevento...
referring particularly to the setting up of pious organizations, for example, the association for the
clergy, etc. Your letter of reply had an entirely new tone, when it would have been quite sufficient
simply to say: these good works have been activated.. or such and such is still needed.. or, an effort is
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being made, while we are adapting ourselves to the place, to work things out in a prudential way, etc.
On the occasion of that letter you mentioned to me that I did not have affection for Benevento and
that I did wrong in objecting to the building of the church, etc. I did not even give a reply to this last
issue and I could have said, with regard to the first one, that it is sufficient for me that God be my
judge. With regard to that second item, I amnot regretful for having made that judgment; because of
the debt involved, I would not have done anything there.
I have had to make similar assessments for two others of our Houses. That is not much. I
was opposed to the contract.. and I would have liked to have concluded the matter in another way.
Perhaps that might still be done, but I have not heard a further syllable about it. The affairs that are
going there, things about which, at one time, I was kept regularly informed, are now for me terra
incognita. I told you about his Eminence Cristaldi's opinion... Your reply was that the Cardinal
should worry about that.. With regard to the other economical matters, there was a discussion during
the last visitation. I do not doubt that you have taken them into consideration. You suggested a new
program for the association of the clergy. In all sincerity, I was compelled to remind you of the
printed rules for the Association of the clergy. This, too, was just another of my misdeeds. So, you
set aside the promotion of that good work because of my opposition to your new method Another
person might have said: I shall work this out in meliori modo. I simply do not know, if you continue
to proceed in this way, that is, with an insurmountable stubbornness, whether any progress can ever
be made. In saying this, however, I am not refusing you the opportunity of giving an explanation.
But, do it in such a way that, when you do have an opposite opinion, you do not allow to happen
what actually did happen there.
Then, too, after the previous discussions, I called Fr Rosati to come to me and you kept him
there. Someone learned howto cause opposition, something that a Xavier would never have done nor
taught. Next, I suggested that Fr Carlo proceed to our school in Albano. Here again newdifficulties. I
called for Fr. Mosconi to bolster the preachers of the main sermons by alternating them with the old
timers; once again I had to sustain a rejection. Likewise in your place there, something was leaked
out about one of our men; that should never have happened, even though the matter was of little
importance. There has been criticism of the course of studies ... and the House of studies there,
because of my failures, was unable to achieve any success, etc. Here, added up together, is the listing
of the disagreements between us. Rightly have I had to pray and summon to my assistance every
means-possible in order to salvage many things. God knows and sees all; et non mentior. I confess,
however that my heart is filled with myrrh and blessed will I be if I learn howto cultivate it and reap
it for blessed eternity What conclusion is to be drawn from this letter of mine?
... Here it is: do not rupture our unity.. Little by little and with prayer and patience,
everything will improve when and how God wills it to be. Canon Del Bufalo will have even more
reason then to be silent than to speak.
At the beginning of that letter, he had already made reference to the vesture of the Brothers,
which, eventually was adopted, as I have indicated elsewhere.
These were the principal tribulations and contradictions to which the Congregation was
subjected and are known to me both from the letter correspondence, from my position in office, as
well as from the memoranda in the archives. Finally, they were things that we talked about.
I shall not say anything here about the clausura that was objected to by more than one House,
nor about the begging trips which, for prudential reasons, had to be set aside in one or the other
place, even though they were extremely necessary during those early years. Pious works are the fruit
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of the generosity of the faithful. I shall not speak of the setting up of the House of studies for our
young men which, in one House, met strong opposition, and for a short time had to be yielded. Nor
shall I say anything about those individuals, who, abusing the title of missionary, went about in the
ministry in the name of the Institute; nor about the chain that we wear suspended from our neck,
attached to the Crucifix that was not wanted by one or the other.
Neither will I refer to the obstacles encountered with regard to the building of one of our
churches, nor about the difficulties arising fromthe opening of a House in Pennabilli, even though it
was the desire of the Bishop, and the happy agreement of Fr. Luca, a Filippini Father, who was
responsible for providing the locale. So, too, I shall say nothing about other things which, as a whole,
you might easily imagine. I shall add only this, which the Servant of God also pointed out to me, that
when the tribulations arose within the Congregation itself, those from the outside lessened; and,
when those of the outside got a footing, those within were diminished. But, through all of that, God
has given us a victory.
Bartolomeo Panzini - A Cross
In the Servant of Gods house, I heard that during the first Mission that he gave, he had with
himas a lay-helper and domestic a certain fellowwhomthey used to call Cencetto. He came from
Cristaldi or from Piatti, whichever is correct, and that is all that I know about him. Nor do I know
much more about another one that he had in his house after his period of exile; but then, he died.
Nor do I know much about a lady, named Geltrude, nicknamed la pace. I cannot even say with
precision whether she helped take care of the house along with his sister-in-law and his niece when
the Servant of God was absent from Rome. However, I think that she was there temporarily. I can
say with some certainty that I did talk with her and that she was a very devout woman.
Continuing now with our topic, after the aforementioned Cencetto, he took with himfor the
same purpose of the Missions, Vincenzo Severini, but this man was not able to withstand the
difficult continuous ministry of those times. He then took with himas his helper a certain Giovanni,
if I am not mistaken, whose surname was Menicucci. I think that both of these men were certainly
Romans and I knewthemquite well. I noted that Severini would come in the morning to the Servant
of Gods house and remain there until evening, occupying himself with various chores or in prayer.
At first, he offered his services in carrying out some of the errands that the Servant of God
gave him, for example, to take up collections, deliver or send different objects to the Mission
Houses, and similar tasks. I believe that the Servant of God provided him with food as a
compensation and I noticed that he was always there at the noontime meal whenever the Servant of
God was at home, unless he was impeded by sickness. I do not know whether he was given a
monthly salary, but I think not. In 1820, when I entered the Institute, I noted that Giovanni was in
service to the Servant of God for the Missions. During the initial ones, when I was the Servant of
Gods companion, it was Giovanni whom he had along with him. But, later on, neither was this
helper satisfactory for this work, so the Servant of God placed and kept him at his house in Rome. I
noted that he was the one who did the shopping, the cooking and other things and remained there
with the sister-in-law and niece whenever the Servant of God was away from Rome. If I remember
correctly, I heard someone tell me about Giovanni, that is to say, that he used to be Albertinis helper
and that he entered into the service of the Servant of God after the death of the Monsignore. He had a
monthly pay, but I would not be able to say how much.
When the Servant of God found himself without a helper to accompany him on his trips for
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the ministry and other things, he took on, in 1821, Bartolomeo Panzini fromSubiaco, whomhe must
have met when we were t here for a Mission in 1820. This fellow, robust and in good health, quite
capable of handling things, stayed on until the death of the Servant of God. The Servant of God used
his services also in certain temporal matters and also in the capacity of being his agent. I know that
he received a monthly pay, but I would not be able to say if that was so from the beginning nor how
much it was, for I was never much interested in things of that sort. Neither did the Servant of God
ever say a word of this to me, nor about other temporal matters that he kept to himself, but
concerning which Fr. Biagio Valentini was very familiar, since the Servant of God used to sayto me:
Don Biagio knows everything. What I do know with precision, for I learned it from Luigia Del
Bufalo and from the esteemed Valentini is that the Servant of God had set aside five-hundred scudi
to be invested for the Congregation as an income for Bartolomeo in case he were to want to depart
from the Institute. About other temporal matters, I am not able to give any exact details.
Continuing now with our theme, as far as I know, the Servant of God treated these lay-
helpers or domestics with human consideration and charity. He looked after their spiritual and
temporal welfare, as I said, but I do not knowany more than that. Furthermore, he advised them, he
was patient with them and required of themsubjection and reliance, together with a particular spirit
of generosity. Whenever he saw the need for it, he would use firmness. I myself happened to hear
him when he was issuing a reprimand to Giovanni and especially to Bartolomeo. I specifically
remember that he reprimanded him and, it seems to me, it was done a number of times, because of
the vain manner of dressing himself which he had adopted. I recall that Bartolomeo promised that he
would finally get rid of that clothing. It seems to me that something similar happened with Giovanni.
With exactness, I remember that the Servant of God bawled them out when they were not available
to him because they were out engaging in other things that were not at all proper for them.. With
reference to money spent, I noted that Giovanni rendered an account at night to Paolina or to Gigia
Del Bufalo. Bartolomeo would make his report to the Servant of God, as I witnessed many, many
times. Both of these fellows, as far as I know, were trustworthy; speaking of Bartolomeo, I
experienced that trustworthiness in himjust as did the Servant of God, as the latter often mentioned
it to me. Thus, in his spending, at one time, he would be liberal, at another, tight-fisted, and still at
another, evenly balanced. The Servant of God never failed to advise himwhenever it was necessary.
The Servant of God made use of Bartolomeos services for certain collections, for paying the
expenses of the Congregation and for other business matters that he was capable of handling. I know
that the Servant of God had granted him a certain power of attorney, though I cannot say anything
more on this matter. From that, it followed that he would be in charge of those things in such a way
that after Severini could no longer offer his help because of reasons of health, Bartolomeo used to go
to collect the allotment from the Debito Publico.
In addition, here in Albano, it was Bartolomeo who ordinarily took care of getting the
provisions; he would go to Rome for the kitchen supplies as well as things for the other Houses in
the Province. Whenever he would be in the Mission Houses, ordinarily he would look into the daily
expenditures, he would do some cooking, he would arrange for travel by carriage and other things of
the like. The Servant of God, insofar as possible, supervised all this, as I know very well. Many
times, I heard Bartolomeo asking the Servant of God about this or that, and would come back even
another time to treat of the same matter. The Servant of God would, on one occasion, approve the
matter, on another occasion would not, or he personally would discuss the matter with anyone who
happened to be involved.
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However, as unfortunately happens in similar cases, especially with ordinary people who
think that they are something that they see in themselves, Bartolomeo adopted an air of superiority,
and from time to time, he would make arbitrary decisions, not at all pleasing to the Servant of God
who was not in favor of them.. The Servant of God wanted everything to be dependent on his own
judgment and things to remain as he directed. So, I know how much he had to suffer because of this
particular situation.
Bartolomeo never came to the formal meetings of the Missionaries, as far as I know. In fact,
remember, though faintly and confusedly, that one single time, when it was said that he should be
called for some particular item of business, the Servant of God did not want him to be summoned.
Outside of those meetings, however, in regard to things in which he had experience and to get his
opinion, Bartolomeo at times was called in by the Servant of God and in the presence of others, was
asked questions. In general, our other men listened to him, even though there were some who were
opposed to him, preferring to do things themselves. In his mode of action, he was, at times, quite
pleasant, but, at other times, he acted like a fanatic, frequently disgusting others by the coarseness of
his actions. No matter how much the Servant of God tried to help to refine his manners, he was still
the same Bartolomeo. Despite that fact, actually good results were being achieved.
Whenever the Servant of God went out on a Mission or whenever he stayed in the Mission
Houses, Bartolomeo would make the round of the place, investigate and check to see that everything
was being done according to regulations and to note whether something was being done that did not
agree with the arrangements made by the Servant of God. With a certain sagacity, he managed to
cover everything, even some things that one or the other would not have wanted revealed. I would
not be able to say whether he proceeded to do this on his own or not; I cannot say for sure. I do
know, however, that he reported to the Servant of God what he had observed and was convinced that
what he was doing, so he said, was for the glory of God and the good of the Institute.
He was not only content to report it, but he himself would issue warnings, would correct the
Missionaries and the Brothers, and often do so with that same coarseness that was so characteristi-
cally his. Because of this, he would insist on knowing whomhe would encounter or not encounter in
a particular Mission House. He often suggested who would be better oft' in one place and who in
another; those who would get along better with each other and those who would be better of
separated, ete. I heard Bartolomeo making such suggestions to the Servant of God, even adding at
times: "My dear Canon, do as God inspires you", or something along that line. At times, the Servant
of God would listen, other times, no.
Once in a while, the Servant of God would show signs of not wanting to hear him at all hut
then would follow what Bartolomeo had said. Other times, he would act differently, depending vn
the circumstances. Occasionally, the Servant of God would ask Bartolomeo about an assignment that
he wished to give to a certain individual or about some particular situation. After hearing his opinion,
sometimes the Servant of God would go along with it, other times, no. He would then do what he felt
was best. Since, at times, it happened that Bartolomeo wanted things done his way, I learned that the
Servant of God used to answer him by saying that he should take care of himself and that, in regard
to certain matters, it was none of his business, or something like that.
From time to time, if I am not mistaken, Bartolomeo would ask: "So, then, what are you
asking rne to do`?" The Servant of God would answer: "I wish to do things as I see them". Since this
was said very decisively, at times I would hear Bartolomeo retort: "Be still, my Canon, don't get all
worked up; do as you think best". Sometimes, Bartolomeo would ask for pardon fromthe Servant of
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God and kiss his hand; other times, with an attitude of nonchalance, he would come out with: "I just
don't care about getting messed up with anything else; do everything yourself'.
On occasions he would act stand-offish and would not want to do some chore, such as sweep
out a room or do the cooking or go shopping. He would purposely delay in going to the Servant of
God when it was time to give hima shave and he would wait until the Servant of God had called for
him several times. Occasionally, he would put this off until after the noon meal, even though he
knew very well that this would be must upsetting to the Servant of God because of his nervous
tension. The Servant of God, patiently, would adjust to this maneuver since nothing else could be
done. At the same time, he was fearful that he might be cut since it was especially after noontime
that a seizure of nerves would assail him. Once in a while, I would hear Bartolomeo say to the
Servant of God while giving him a shave: "Stay still".
On occasions, Bartolomeo was pesty. He would hang around and after a couple of attempts
he would try to get whatever he wanted. When this happened, the Servant of God, if he was able to
give in, with docility he would console him if only not to see him alienated. If he had to say "no", I
would hear the Servant of God utter a very decisive and imperious denial. He would say: "Absolutely
not! I do not want you to speak to me about this again!" Frequently he would add: "Oh! Bartolomeo,
Do not keep bothering me. I have said "NO" and that's that", or something similar.
Whenever a decision that the Servant of God had made at one time or another turned out to
be other than what he had wished, I heard Bartolomeo say to him: "Do you see`? So you wanted to
do it your way! You deserve it. If you had done what I told you ... do you remember?... or words of
that sort. On those occasions, I noticed that the Servant of God, at times, was silent and suffered the
mortification. At other times, he would simply reply: "Bartolomeo, be quiet; stick to doing your own
business and please be kind enough to leave me alone - leave me in peace" - or like expressions.
One night, during this past year, if I am not mistaken, I observed that the Servant of God
reacted with particular virtue when Bartolomeo, who was straightening out the Servant of God's bed
and in the process kept mumbling and then raising his voice somewhat. The Servant of God said to
him: "Keep quiet...perfectly still...Bartolomeo. Do not spoil things for me, for this is something in
which you ought not to be involved; do not interfere" - or other expressions of the like.
Particularly, when Bartolomeo insisted on interfering or making corrections, the Servant of
God would use an expression that did not please Bartolomeo and he would later return to the Servant
of God's room where he would grumble and then shed mammoth tears. The. Servant of God would
reply by saying: "You should not be interfering". To that Bartolomeo said: "So, there you are, even
when one is trying to do what is good... Sure, let them do whatever they like". I do not recall now
other things that were said. The Servant of God's final remark to himwas: "This is not your worry, so
let whoever is responsible take care of it".
At times, Bartolomeo would confront the economist or the superior of the House and be
insistent. Sometimes he even came to me and would say: "Why can't you be careful?" And then
would shout out that I should be watchful. Occasionally, I would answer: "But Bartolomeo, why
don't you watch what you are saying`?" He would reply: "What did I say? Tell me, tell me!" Noting
that he was in bonis, I would advise him about something or other and then he would conclude by
saying: "In all holy truth, I remember nothing about that!" From experiences of this sort, I noticed
that at times he was not quite in control of himself.
With the passage of time, instead of becoming a bit more controlled, he seemed always to be
more incapable of politeness. If, at the beginning, the Servant of God was able, in some way, to
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direct him, with the succession of the years, he developed into a rather heavy burden. From time to
time, he would get upset and would be restive. In that mood, he would leave the Servant of God's
room in a huff while the Servant of God would then express to me the fear that he might have been
the cause of some discord. I even witnessed the Servant of God followafter Bartolomeo, calling out
to him, wanting to talk to him. At times, he managed to get himto come back to his roomand restore
him to calmness. Occasionally, he would ask me to have a talk with him.
Once, after he had left the Servant of God's roomin a fit of anger, though I amnot able to say
whether it was because of a scolding that he had gotten or because he had been given a refusal for
something that he was asking for, the Servant of God manifested a fear that Bartolomeo might kill
himself. He said: "What if he should kill himself?" I remember, though veryfaintly, that with a smile
I replied that there was very little danger of that happening. The Servant of God then said: "The devil
is manipulating all of this just to make me suffer". To be very truthful, it really did look like the
devil's work.
Bartolomeo's antics usually lasted only for moments. But one time I remember that it went on
for a bit longer, but not with the same degree of vehemence. During those last years, I do not know
whether it was on the occasion that I purchased for the house some grain or maybe some grapes for
making wine, but I think it was the grain, when Bartolomeo arrived. He flewoff the handle and went
into a pout. After I spoke to the Servant of God about him, perhaps he must have given him a
scolding. However, I did not know anything about that but only observed a certain standoffishness
from Bartolomeo. After a couple of days, the Servant of God asked me whether I had spoken with
Bartolomeo, and, in fact, he said that 1 should have a talk with him. After I did so, that air of
alienation disappeared.
On another day, when I had to go with him from Rome to Albano, as soon as the carriage
arrived, a layman, because of a difficulty he had with his leg, had taken the fromseat of the carriage.
Bartolomeo went up to him and told him to yield that place to the priest. The fellow uttered
apologies more than once and ended up by saying that he had not taken that place out of disrespect. I
stepped forward and, getting into the carriage, I said to Bartolomeo: "This arrangement is all right".
But Bartolomeo, climbing up onto the drivers seat, refused to be calmed down and began to take it
out on the driver in such a way that the fellow inside was completely shocked by it. I told himnot to
be surprised at this for it was simply Bartolomeo's temperament and that shortly he would be acting
politely. Then, after I signalled Bartolomeo to be quiet, he did settle down and in a friendly manner
began to chat with the driver. After we arrived in Albano, he made a fuss again about him.
I shall be silent about other facts and I wish only to say that Bartolomeo's eccentricity got to
such a point that the Servant of God confided to me one day that he no longer knewwhat to do about
it. Fr. Biagio Valentini answered him: "That comes fromhaving given in to himtoo often". Perhaps
he meant that condescension that I spoke of before. But I noticed too that where condescension was
not to be shown, the Servant of God did not showit. Finally, I remember that the Servant of God told
me one or more times that he was suffering a slowmartyrdom. On another occasion, he told me that
if Bartolomeo decided lo leave, he himself would not take on anyone else in his place. It seems
certain to me that he expressed a desire that he would leave, but he also told me that he did not have
the heart to discharge him, for that would have been an act of ingratitude. That, substantially, was it.
I recall that I myself had mentioned that it would be necessary to be patient with himsince there was
very little hope of being able to change his ways through any formative process.
Now, I would like to mention my having heard Bartolomeo reporting to the Servant of God as
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to how the companions were preaching. For example: "This fellow here preaches well, that other
one, no". Again, I heard him say to the Servant of God: "Are you sending that fellow out on the
missions'? Keep him in the house! Are you sending that one out'? That other fellow ... my! What a
beautiful sermon, what terrific fervorinos!" The Servant of God would smile. On still another
occasion: "That fellowthere is no good for the missions; put himin the schools! What are those men
supposed to be doing, for the love of God! That house will never get ahead; it needs a superior; send
so-and-so. If so-and-so goes there, you can thank God" and other things that I do not recall at present.
The Servant of God would handle himself accordingly, as I mentioned before.
For my own peace of mind, I point out that in all of this reporting of feelings, the words that I
used may not have been exactly identical in extension, and, I maynot have had the correct time when
they were said, but, substantially, the content was as I have enunciated them, as far as is possible,
even the words themselves.
Although Bartolomeo was good-hearted and did everything with a zealous spirit, still,
because of his eccentricities and, in my judgment, because he wanted to be worthy in the eyes of the
Servant of God, he did become a heavy burden to bear, as is well-known by the missionaries, the
auxiliary helpers and those in the Servant of God's house. At times, this was felt even by those
outside the Congregation, and for that reason it was not surprising that because of him there was
displeasure shown toward the Congregation. This displeasure ultimately was directed and heaped
upon the shoulders of the Servant of God. He bore its full weight fromone side and the other, and, so
to speak, had to try to keep the ship in balance. I have seen him pray to God under those circum-
stances, sighing as he raised his eye to heaven, making every effort to avoid as much as possible any
publicity. I noticed that he would conduct himself in that way here in Albano when Bartolomeo
would raise his voice audibly.
Occasionally, he would go personally to summon Bartolomeo, under some pretext or other,
and, while he was waiting for him and he did not show up, the Servant of God would recommend
himself then and there to the Angel of God, a prayer to his Guardian Angel. On one or the other
occasion, he asked me to join with him. When he saw that the crosses were increasing rather than
decreasing, I noticed that he would spend less time in the houses, even restricting his stay in his own
residence, except for those times that he was engaged fully in the mission tours and when, for some
urgent reason, he would travel between his house and Albano, where he tried to keep peace for those
there who were used to Bartolomeo's way of doing things.
Because of Bartolomeo's antics and the peculiarities of' other people, the Servant of God tried
to keep a balanced situation the best he could, but often encountered newcrosses and hardships. One
day, it was during the last year of his life, he told me, in confidence and with deep compassion, "I
pray that God will provide in some way" or, maybe it was, I amnot sure: "Let himtake this situation
into his own hands, for I am no longer able". Indeed, because of those individuals and because of
Bartolomeo, the Servant of God must have suffered a great deal.
Bartolomeo was quite aware of what he was like. While listening to the reading that was
being done at table one day during the last visit that the Servant of God made to Albano, there was
mention of a certain person whose name was, if I am not in error, Bartolomeo. That was an odd
coincidence and Bartolomeo, later in the kitchen, malcontentedlyremarked: "See howtheytalk about
me!" I heard him say: "So, now, in the life of the Canon, they will also include me, but I did
everything for a good purpose", or words of a similar nature.
It is quite true that the Servant of God could have removed this source of embarrassment by
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discharging Bartolomeo. But, besides not having solid reasons for that sort of solution, I believe that
it was God's will that he be there in order to bring about the practice of virtue in the Congregation
and, like a winnowing fan, to sift out the chaff. Ultimately, he was there so that the Servant of God
would be thoroughly purified. We could repeat (if you allowme here just a bit of jest, what was said
and heard jokingly I do not recall by whom) that one day, Fr. Micara from Casamari was visiting in
Sora the home of the now-deceased Mrs. Francesca Carrara and that she, speaking about Bartolomeo,
used these words: "Every Saint Anthony has to have his own little pig".
Generally speaking, the Servant of God was respected and loved by all. I said that he must
have had to suffer because of our men in the Congregation. Here I shall add the following: since
some of our men were distressed because of Bartolomeo, it is known that some of them either
reproved Bartolomeo personally or spoke about him to the Servant of God. The Servant of God,
then, in order to keep peace, tried to smooth things out between them since he realized that the
complaints did not have a basis in virtue. At times, he had to make energetically decisive moves, as I
observed elsewhere previously, and he always used appropriate language and tried not to offend
anyone. I was told, I do not recall by whom, that someone said that if it were not for Bartolomeo, he
would stay in the Congregation. Sometimes, after a while, the Servant of God would say to me (for I
too would open up my heart to him and speak my piece): "Look! After that poor fellow works so
hard, wears himself out even to the danger of his health, laboring in the garden, being a porter for the
Institute, making himself available even though not obliged to do so, - look at how they are treating
him! When he has prepared a tasty, little dish everybody gathers around him and shouts:
`Bartolomeo! Three cheers for Bartolomeo!' But when he, does something else, everybodyis against
him".
I do not recall each and every word, but all of these or almost all of them are things that the
Servant of God uttered: "He has come to an understanding with me and basically he is a good man;
he works with a good intention in mind; he allows himself to be ridiculed; he has a lot of good
points; he deserves a statue of gold; we all have our defects; we have to pity him; he should be
treated compassionately, if only out of respect for me; charity towards our own is the will of God; we
must have a sound sense of virtue"; and similar expressions. I point out that these things were not
said by him to me at one time, but, depending on the circumstances, now this one, now the other.
Whenever I observed his treatment of Bartolomeo in private, as I have mentioned, I noted
that he spoke properly and with reason. I add here that it would have been quite a difficult thing to
obtain another helper who could keep up with the Servant of God in that tiring mode of life which I
have described; or one who would take care of him who was so timid and fearful, so reserved and
delicate about so many things; one who had so many irons in the fire that only a person who would
take the time could even begin to realize. We, in the Congregation, as is known, did not have, and I
make bold to say this, an auxiliary helper who could match Bartolomeo nor anyone who could, shall
I say, come close to him, even though some very honest-minded person might consider himself
capable of succeeding better than Bartolomeo.
With regard to that matter of timidity, I remember that one evening, toward nightfall, we
were walking along a street in Rome. The Servant of God displayed some signs of fright. It was
Bartolomeo who, after a bit, said: "Be still! Don't be afraid. Walk behind me", as he led the way
walking ahead, with me alongside him.
Finally with regard to Bartolomeo I must point out that he never wanted to dress like the
other auxiliary helpers, that is, in cassock. He did wear one for a short time and on a special
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occasion, for example, when in 1832 His Holiness Pope Gregory XVI came to honor our Mission
House with his presence and likewise on some other occasion for just a short time. Even though he
wanted to be properly dressed, Bartolomeo had to be insistently urged by the Servant of God to be
properly dressed in a coat as well as the rest of his attire.
Despite his own ...
The now deceased Fr. Tommaso Meloni told me that he had often spoken out candidly and
frankly with the Servant of God. I noted, too, that this Meloni was caustic and had his own
peculiarities. Canon Fontana told me one time that Bonanni complained that when he was in Giano
he had been removed as superior by the Servant of God and had been replaced by Fr. Biagio
Valentini, and that the Servant of God had said that he did that in order to free him for the Missions.
Fr. Biagio Valentini told me that Bonanni was quite happy to yield his position to him. This same
Valentini told me that a certain fellow, whom he did not name, was a source of anguish for the
Servant of God because at that time he was in Terracina awaiting passports to go to Benevento, and
they were slow in coming.
Like with a dream, I cannot ever remember having seen or heard any one of our missionaries
quarreling with the Servant of God. Perhaps it might be better for me to say that I heard things said
but I would not be at all sure what they talked about. I am convinced, however, that the Servant of
God's conduct in those cases would have been the same as what I have described, namely, a frank,
firm, decisive, appropriate, magnanimous reaction together with his fear of ever offending God. This
attitude is evidently verifiable fromthe letters which fortunately have been preserved. On occasions,
he would say to me: "I am afraid only of offending God, I always rely on his grace". I do not know
whether anyone could ever say that he was injured by the Servant of God with bitter words or by
demanding too much. I am convinced that some people may have been given burdens to bear since
they did not see his reasons for things which they did not have.
I recall that he was not always at ease with me or with Fr. Biagio as well as with others. We
were very dear to his heart as long as we walked straight ahead; when we did that, he showed that he
was supported by us. If we failed to walk straight, he would reprove us until everything was in good
order. As they say, some people observe things, so to speak, from the rooftop. He always had God's
view in sight, as I observed many, many times. More than once, in order to settle a dispute, may I
note here, he would give this charge to individual members of his group. He did this very thing with
me and, in general, I remember that I had to write and to speak in his name when charged with this
duty by the Servant of God. Now, if, in some way, in those situations, he committed some defect or
other, as I have already said before, that is just the human condition.
Now, to get down to some particulars, I know that fromtwo of our members, the Servant of
God retained the income that he had arranged for them when they decided to serve in the Institute.
When they left the Institute, he retained that income in order to provide for others in the Institute who
were needy. With reference to another member who had left the Institute under the pretext of
sickness and personal affairs, he also retained the income and, despite the requests to have it
returned, he did not do so when the man decided to remain outside the Institute and had received
compensation for hearing the confessions of nuns after obtaining aletter of recommendation fromhis
Eminence Odescalchi. Another missionary wanted to leave the Institute and wanted the Servant of
God to provide him with a payment for the services rendered (very little and not so good), as I
learned.
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The Servant of God spoke to me of one fellow, though he did not specify who he was, who
had spoken to Pope Leo XII. The Pope told him that he should stay where he was, that is to say, in
the Institute. Another one, as I heard but I do not recall from whom, claimed that he had suffered a
loss by joining the Institute. Then, too, there were those who, as missionaries of the most Precious
Blood, submitted requests to the Pope to obtain subsidies. These requests I have found among the
letters of Cristaldi, where, on the outside we find: "To Monsignor Treasurer, for your consideration".
Another sought a letter of recommendation for Monsignor Cristaldi fromthe Cardinal of Benevento.
These memoranda are preserved in our general archives under the title "Istituto".
Another man wanted to bring about a reform within the Institute, to change the title of the
most Precious Blood to that of the Five Wounds. Jokingly, I told himthat he should recruit some of
his own companions and, in fact, set up his own institute accordingly. He was one of the newcomers
about whom one of the lay helpers said that whatever house he would enter would have a wolf
entering there and that the chickens would have to be slaughtered to satisfy him since he made
certain demands because of the condition of his health. There were two others who, at any cost,
refused to accept any transfers, one in one house and the second in another. Others wanted a more
extensive main course at meals and better food. Others found the observance of the Rule too trying
and this was evident to all. There were those who did not accept the idea of being totally dependent
on what the Servant of God demanded in the exercise of the ministry and they resented his
supervision.
These were things that caused great suffering for the Servant of God who, in general, used to
say to me at times that one had to have a breast of iron to withstand it all. However, he never
mentioned, out of due respect for their reputations, the names of persons involved. Likewise, without
repeating what I have already said or adding anything new, there were those who entered the Institute
as a sort of speculation in economics or with the hope of getting some sort of a promotion. I set all of
this aside as a sort of appendix and I limit myself by saying that the Servant of God had as his basic
principle of action: to avoid, whenever necessary, any sort of arguing to use his authorityproperly; to
establish the Institute and form its members by removing any attitude of dissipation, any tendency
toward laziness and to promote, rather, the spirit of prayer, study and zeal.
In view of the fact that, occasionally, he would encounter resistance or indolence, he would
say such things as: "God does not need men, he does not need us: Bonorummeorumnon indiges"; "it
is a grace toserve himin the Institute" "if obedience is lacking, there is no order"; "this is the method
or the system- if anyone does not adjust to it, let him do what he thinks he should".
Or perhaps, he might say: "the door is always open; let him make his decision at the foot of
the cross' ; "I forgive his intentions; he thinks that he is doing something good"; "it is the work of the
devil; it's the devil who confuses minds"; "let him do what he would have done at the moment he
was facing death"; "we shall never be able to bless God sufficiently".
Or, other times, he would say things that do not come back to me now. I remind you of what I
said before, that is, that the Servant of God tried in those circumstances to get rid of or at least curtail
any sort of argumentation. It was exceedingly nerve-wracking for himto make those hard decisions.
He himself would say to me that this would cause hima seizure of nerves. He preferred in everyway
to avoid them or postpone them as much as possible. But, because of his fear of failing in his duty
and not being obedient to the directions given himby Albertini, he would force himself to meet them
directly. Occasionally, he said to me: "Let them not mistreat the Institute, for then I will become a
lion!" He looked upon it as the pupil of God's eye. In certain cases in which someone might have
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offered him a sort of challenge, he would say: "Imagine that you are giving a response to the devil
who is speaking through that person, but, never be doubtful of that man's good intentions", or, words
of that type. Finally, I repeat, he was, by nature, a pleasant person, condescending, but prone to do
his own thinking, as I have observed. Very disconcerting for him were the differences of opinions
that, at times, sprung up within the Congregation.
Disagreements in the Ministry
We now move on to the work of the ministry. There were times when the work kept piling
up, ever increasing, so that it scarcely allowed the Servant of God time to divide it among the
members. In fact, it was because he did not want to lose the good work that God was offering that
one witnessed so much going and coming of the members in the ministry. They were in continuous
movement to such an extent that they were saying that the Servant of God was not finding time for
his companions. For some of them, therefore, either because theywere not accustomed to this type of
life or because they preferred the more conventional life style, or for other reasons that they had, for
example, lack of willingness, the Servant of God had to try with all his energy to encourage them,
stimulate them to do whatever they could. It was a very clear fact that if, in those early days, there
had not been such a vast amount of activity and so many individuals involved, foot soldiers so to
speak, that those good works would not have been done at all or at least very little would have been
accomplished.
I knowthat those who did spiritedly dedicate themselves to the work also had to be reliant on
the protection of God. Their ministry was blessed and they were given strength. Fr. Biagio Valentini,
for example, regained his health through the giving of missions, as I mentioned elsewhere. Fr. Pietro
De Victoriis, during a period of convalescence, went to give a retreat in Lenola, if I amnot mistaken,
and found that his health had improved. I remember, too, that in the mission of Aquila, I had a
seasonal fever and in the mission in Itri one of my companions also suffered from that same type of
fever. The ministry, however, was not endangered. I point out that in neither of those two missions
was the Servant of God with us. During the second mission given in Terracina, or, towards the end of
it, the Servant of God became ill but not the companions, as far as I know.
Furthermore, the Servant of Godgot sick during the missions of Todi and Bassiano as well as
the one in Nepi and his last one in Rome. Canon Betti was convalescing during the missions in Mola
and Castellone. He could not take care of the one that followed in Lenola where I arrived when the
Servant of God, seeing that Betti was in a weakened condition, then sent himto Frosinone to preach
the sanctified carnival and give the Lenten series. There Betti regained his health. While he was
traveling to a mission, the now-deceased Fr. Raffaele Brandimarte dislocated or broke a leg, I do not
recall exactly, but then he got well without any sign of discomfort. I do not remember any other
situations except that during the missions, at times, one would suffer from a lack of appetite. The
Servant of God would force himself to eat, saying that otherwise it would be a weakening of one's
strength.
Whenever the Servant of God was faced with a pressing need or someone's indiscretion, the
protection of God revealed itself. That, however, was not the Servant of God's normal way of
handling things. Those were special cases in which he would apply his basic principle of action:
"Extraordinary ministry, extraordinary help!" As a rule, he was endowed the gift of discretion, as I
have pointed out previously. If he was offered a plausible reason, he would immediately assume a
different attitude or he would work things out to the best of his ability, as is evident in the Servant of
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God's letters. Consequently, in order to relieve some of the members from their melancholy, from
their inertia or from their temptations, he would urge them simply by saying that the good that was
done was their best and they should not become worried about it, repeating that, at times, the very
best is not always within one's reach and that we have to be content with doing just the simple good.
On the other hand, he would put himself out completely, inculcating stronglythat one is to do
everything in order to share in the accomplishment of good work. He did not fail to remind them to
be prudent and, with regard to traveling, for example, to make their trips in short jaunts so that their
strength would not be exhausted and that they should adapt to the circumstances. nose of our men
who were more zealous and who stayed in the Institute, far from complaining, rejoiced and were
happy and eager about their many transfers in the ministry, not at all concerned about the inconstancy
of the weather and the seasons of the year, or any other difficulties and hardships that the ministry
offered. This surely can be said in praise of the companions who recall those days with pleasure. If
there were those who were unable to adjust themselves to this way of life, and indeed there were
some, or those who left the Institute, we might just say that they were really not called by God for
this Institute whose very nature called for action.
I must not fail to point out that in the mission given in Terracina in the time of Albertini, all
of the missionaries got sick except the Servant of God, as I learned. This was due to the air, for it was
then the month of November. In Pontecorvo, likewise, Gemelli got ill; it is to be remembered that
around four-hundred sick people were given communion during that mission, as I learned from
Canon Spaziani of Frosinone, an auxiliary companion on that mission. I got sick during the mission
in Poggio Mirteto, but that was due to the humidity encountered on the way there, for that was in
January. Because of the great number of missions given, if others also became ill, I would not beable
to say. I remember that I was conducting the mission in Civitella in the Abruzzo when I received a
letter from the Servant of God directing me to hurry and make myself available for the mission in
Gaeta. On the last day (since the preaching was done in the piazza), I mounted the platform where I
was to give the sermon of reminders. Laden with a cold fever, I had to make a strong effort to keep
people from seeing me shiver, while they were there burning newspapers and books and smashing
weapons. I just stood there doing nothing. After my sermon, I felt cured and on the following
morning I was completely freed of it so that I could leave for the mission in Gaeta.
It is evident, of course, that the missions themselves were fatiguing work and the people, in
seeing the workers in action, kept saying: "How can they stand it?" To be on a mission, therefore,
was much more demanding than, for example, preaching a Lenten series. It was also known that the
Servant of God, during missions, would ordinarily take upon himself the more fatiguing work and it
was he who, ordinarily, was the one moving fromplace to place. If he, at times, pushed others, he did
so either because he did not want to appear to be doing everything himself or because he was eager
to have them be in on it, as I have already indicated. He would regulate things as he felt
circumstances required. In the aforementioned mission of Poggio Mirteto, I recall that when I was
feverish in the head because of an intense inflammation in one foot, I remained, so they told me,
something like twenty-four to forty-eight hours in a state of coma. Then, I remember that the Servant
of God came to me and asked me whether I would give the catechetical instruction. Somewhat in a
stupor, I replied: "Now?" or something like that. He, then, observed that this would not be necessary
and I became drowsy again. On the following day, I was able to get up and, if my memory serves me
rightly, I took care of that catechetical instruction and on another day I preached the fervorinos
during the Way of the Cross. God gave me the grace to get through it all.
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It is not easy to recall those early days and to set down in an orderly fashion the ministry of
the Servant of God. I shall simply say that Spiritus ubi vult spirat. If he was at all capable of making
his missionaries fervent apostles and angelic beings, the Servant of God surely made every effort to
do so. "Ali Lord", he would exclaim at times, "give me spiritual men", or similar words.
Here, it would be good to indicate that, at times, our men held strictly to the letter of our rule
of life without getting involved in confusing moral cases, for example, if and when to use epikeia.
This was so since the Servant of God wished to be informed about everything and did not want
anyone to make arbitrary decisions. In that way, avoided were confusions and abuses that could
occur so easily at that time when the Institute was still in its infant stages, with members who were
not fully formed in maintaining the spirit of the Institute and because of those who were with us but
could not be said to be ours. It likewise happened that, in writing about this or that moral case, the
answers, because of the restriction of time or the mail delivery, were delayed.
From time to time, too, there were many misunderstandings. But then, since the Servant of
God was very vigilant, if someone gave signs of being burdened with a problem, he was urged to
keep in mind, once and for all, that it was better to allow some small disappointment rather than fail
to put into execution those measures which, because of Circumstances, were more opportune for
forwarding the work of the Lord. It was the Servant of God's wish that anyone who might have
needed something should first have recourse to him directly in order to have the matter better and
more expeditiously taken care of.
Occasionally, it happened that this procedure was taken in a negative sense as, for example, if
the bishop were not willing to make use of the missionaries in residence, according to his own
pleasure. The Servant of God preferred not to have to give too many explanations as to why his
fellow workers should not vacate a particular area. For that reason, also, he himself was not denied
the agony of having to swallow some bitter medicine. Thus, it happened that he was blamed for
things in which he had no part at all.
At times, he found himself, as they say, in a bind. I remember his saying to me or writing to
me from time to time such things as, Well, look here, whenever something goes wrong, who is to
blame? Canon Del Bufalo I forgive everyone, I bear no grudges. I do not say that theyare telling lies;
they have given the, interpretation themselves. I simply do not know, for theykeep questioning me!"
or similar expressions. In fact, I remember that he used to say that such and such was the character of
the Servant of God. But, it was something that I never could identify as attributable to him. Those
things happened during the early time, during the first ten years, if I am not in error, when I was in
the Congregation. Its history is well known, so, I need not add anything more.
Notwithstanding the economic straits
Coming now to the provision of food, I have already spoken of the straits in which we found
ourselves and also that, by the grace of God, we never lacked what was necessary to maintain life.
But, when some of them expressed desires of living with greater convenience and be relieved of
distressing thoughts, something that happened at times because of the lack of talent on the part of
someof the lay helpers, they were demanding too much, in my judgment, especiallykeeping in mind
what other nascent institutes were experiencing as well as the very nature of the work of God that we
were doing. In short, however, the Servant of God did not fail to occupy himself with temporal
matters and we have already noted the concern he showed, particularly u he bud to encourage those
who won were yielding to dejection.
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With reference to the Province of Marittima and Campagna, there was no endowment for the
houses there, except for a monthly allowance and the 80 scudi assigned by Leo XII to the house in
Frosinone that were placed in my care since I was then superior of that house. The Servant of God, in
order that situations could be handled with more regularity and be able to succeed in every way,
would order a bit more money given to this house at one time and a bit more for another, depending
on the needs. As a matter of principle in the procedure, he wanted us to report the urgent expenses so
that he could provide as best he could, little by little. I remember having sent himat times a record of
the expenses that had been incurred during one month, along with the notification of things that I saw
to be necessary in the future. I point out here that with the budget that I had, I not only had to take
care of the particular needs of the houses, but also the general expenses. The projects were numerous
but the means meager, especially in the beginning when the expenses were heavy, as anyone could
easily understand.
If we exclude the house in Sermoneta, which was supported somewhat bythe Commune with
regard to furnishings and the restoration of the convent, in the other houses we had to worry about,
everything, one might say. Included in those expenses were rents, repairs, construction, costs for
religious services, clothing for the lay helpers and all the other things needed in community living.
Then, too, there were the frequent and quite notable expenses of travel, added to those other general
expenses connected with the ministry. One can see that to make progress with onlythe three hundred
scudi granted to those houses, including this house here in Albano and the hospice in Rome, it was
very difficult to provide at one and the same time for all the needs. It was somewhat miraculous.
Many times I heard people say: "But, how do they manage to live? The Servant of God,
every so often would reply that it was God who multiplied the money. However, it is also true that,
having obtained the proper permissions, we were also helped by the collections that were taken up,
as well as the personal contributions made by members themselves who were able. It is likewise true
that the Servant of God managed to get other donations. But, those resources were not such as to
answer completely all of the needs of the Institute envisioned by the Servant of God, as can be seen
by one who reads his letters to Cristaldi. So, it happened that he would urge all of us to observe a
levelheaded economy and he insisted on it by ordering that the money be handled with good
judgment.
He particularly tried to get the treasurers of the houses to be industrious and be careful, even
about small things. At the same time, he did not fail to impress upon the treasurers that they should
never fail to supply whatever is necessary. I heard him say to them in a gracious way: "Good food,
good supervision". On another occasion: "Si non fuerint saturati, murmurabunt". As best he could,
he worked with them, but requiring from the treasurers an accounting as though he himself were
present in each house. At times, he himself would assume the balancing of the books. I knowthat in
Giano, besides what he had administered and spent, he gathered and saved the sum of five hundred
scudi. He also provided money for the house in Pievetorina and the one is Rimini, retaining a sum
after he had made the grant. The Servant of God used to say to me that Fr. Biagio Valentini knew
why those credits were to be maintained. He, then, explained to me that, in those aforementioned
houses, one day would come when those houses would be expected to contribute money to the
Province or make it available for the work of the Institute in general.
I realized, therefore, that if the Servant of God had not acted as he did, all kinds of
unfortunate things would have happened, or, at least all the good that was done would never have
been possible. It dawned on me that one would be able to economize a bit here, a bit there and thus
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provide better for the houses. Rather, I should say it this way, that I discovered that I was looking at
things, so to speak, from one small aspect and not at the entire situation as a whole.
Very evident were the costs that awn from the Servant of God's traveling about, as he did
quite a lot of traveling. Consequently, his expenses, as well as those of the companions, were
notable. In fact, I shall say that, at times, the need for travel made that item of expenses rather
significant. If the Servant of God gave the impression of not being careful or sparing, I point out that
he had a great fear of ever cheating anyone to whom he was indebted. I add that more than once the
Servant of God said to me that not everyone has the gift of being a treasurer. He said that this is true
since some are not careful, some are not patient, while there are others who are too strict. So, as far
as he was able, he prudently tried to change one or the other from that administrative position, and,
little by little things went along better.
(Merlini
29
now brings to a close his rather lengthy treatment of the hardships which St.
Gaspar faced due to personality clashes, argumentative situations, and complaints against
administrative procedures. As he quotes from a number of letters, it is difficult to understand many
of the allusions that he makes since we do not see the letter or hear the person that he is dealing with.
We just have to assume things and try to appreciate Merlinis attempt to place the materials as clearly
as he can before the delegates who are questioning him at the Process for the beatification and
canonization. He hopes that the delegates will come to their own conclusions as to whether Gaspar
exercised the virtues, patience, prudence, justice, charity etc. in the face of these challenges. Please
note well the very humble admission that Merlini makes as his final observation!)
To clarify, a bit more, what I have said up to now, I will reproduce here several selections
taken from letters written by the Servant of God to Canon Innocenzo Betti. In one of them, dated
March 7, 1825, we read: What you said to me in regard to the House of Studies, planned for now on
only a small scale, reminded me of another detail which we can overlook for the time being. We
shall do everything, using prayer. You see and observe two-thirds of the goals, whereas I see
something more. If people do not see the Institute making progress, without saying a word about the
entire picture, they will point out that it will be facing a problem with having only aged priests,
without replacement for them. Benevento is quite distant fromthe other houses. AHouse in an out-
of-the-way place is even more urgent than anything else. So, our previous discussions are coming up
again. God sees what is in my heart and that, for me, is enough. Were you able to form Spina and
Silvestri? We are not discussing children here but young men who, in the peak of their youth, would
be seeking to be trained by you. You really ought to be just a bit scrupulous about not having
accepted one or the other of these young men. To be perfectly frank with you, I do not wish to upset
you. I am happy to be obedient to you and so I will not be sending you any young men there. Just a
small beginning would give us some leverage and would perhaps encourage a fuller program.
Satis de hoc. In another letter
30
, dated August 18, 1828, he says the following to Betti: Fear
not - [Fr. Pietro Pellegrini] will not be coming there. I have already given my word on that. The
Vicar of Albino has provided us with a very ample recommendation for him. I have told you that he
will reenter on probation. We, who are the image of God, must abound in kindness. Pray to God,
therefore, that I be always aware of my own nothingness, because, even though I may give the
impression of being severe, I have a heart that melts, so to speak, like wax. It has now been months
29
Cf. Newsletter of 9/1/1999, p. 1027.
30
Lett. n. 1708.
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and months that I have been sticking to my refusal to accept Fr. Pietro. But, then, the letters that he
has written to me, his pleas have overcome me.
In another letter that I quoted on a previous occasion, we read once again: In reference to the
Bartolomeo Panzini problem, what can I say? It is nine years that he has been sharing hardship, along
with me, offering his many gifts which are not something easily replaced. Does he have
shortcomings? Well, after a broad examination of the situation, I can say to you that in more a matter
of physical consideration rather than moral. You can be sure of this because the signs of it are not
lacking. But, for example, in Capradosso, I found the meals tasty. However, Fr. Domenico Silvestri
found that they were overly spicy. I, who have a bit more experience than he, could only be silent
since I knew that, in a matter of a few days, one's health would certainly not be ruined. The family
where we were staying was a very fine one, but the kitchen was always full of women and I did not
permit Bartolomeo to go near them - only go there for meals. It was evident that the cuisine was
Neapolitan. Yet, one was expected to exercise virtue and prudence and conduct oneself as one
should. Intelligenti pauca.
Do you suppose that I am writing this because I am upset'? Of course not. If you were to
speak to Fr. Biagio, a witness of this entire affair, he would tell you exactly the same thing. The
missionaries lacked nothing. That is enough about thus. Indeed, I personallyhave never heard, in the
lives of the saints, that they dismissed those who were virtuous or whose lives were in keeping with
morality. These things are often quickly written down, but ... I, in fact, say ... that I would never have
expected [Fr. Silvestti] to act the way he did during these recent missions. I wrote about this to him
before, so, he cannot say that he is hearing this for the first time. Because of Fr. Silvestri's way of
acting, Bartolomeo flew off the handle. It was wrong for him to do that and I have given him
repeated warnings until I am exhausted. (The aforementioned companion, Fr. Domenico Silvestti,
however, did worse by not controlling himself!)
It goes without saying then this was a matter of mere trifles, really nothing of substance. His
lack of cooperation was probably caused by his receiving an offer of a parish in Campoli, or for
having paid a visit to his home town, where the soul rarely reaches perfection. Finally, please do not
take offense at this, perhaps he was too highly praised by you, blown up by you ... I imagine that he
is humble, but these occurrences in a young man, the great Albertini used to say, arouse in his soul a
certain unshakable tenacity so that, without really wanting to, can lead him to sustain them
sometimes to the harm of the Institute.
On one occasion, with only one intention in mind, that is, the glory of God, I asked himto go
from one mission to another. Did he obey? Not at all. I did not say a word, I did not complain. God
gave me prudence and everything worked out well. Another thing. You were with me in Ariano.
Bartolomeo was not there (I point out that he had remained convalescing in Benevento). Pancrazio
was in charge of preparing the food.
What happened? Well, to put it briefly, we do not realize that God wants us to be martyrs. So,
let us embrace both large and small crosses, whatever they may be, and with and through themlet us
become saints. I regret that I myself have not as yet fully died to all things and that I still love my
little conveniences. I have decided that, if God were ever to inspire Bartolomeo to take up some
other career, I would not take on another helper. I do not wish to multiply crosses. Even next
November, if God preserves me, I shall place myself in the House of Studies with our young men.
My companions will go out on the missions and they will better learn howto bear the crosses which
have never been lacking for me. In fact, they seem to he increasing with each day.
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In another letter to Fr. Betti, dated July 11, 1828: After I have been asked and I have
expressed my opinion, I do not see that it should he offensive. Otherwise, it would be a useless thing
to ask someone for his opinion on something which he himself has already decided. You can see,
therefore, that I amsaying what I amthinking and I await your response. So, why do you get upset? I
realize that a certain cross could be spared us and we could have a sincere exchange of letters. But, at
the same time, to establish an exchange that is kinder and with less vehemence.
Shortly thereafter: In all the opinions that have been expressed in which no change of the
roles was involved, if nothing can be worked out, of what interest is it? Are we to be disturbed? Of
course not. Rather, we should say ... need I say anything else? Not at all. Let us express our reasons,
let us pray, and in the meantime make progress. Even when I disagree, in accidental matters, with our
original companions, I still abide by the majority of the opinions expressed and I move forward. No
ascetical writer would say anything against these basic principles of direction. As a usual procedure, I
decide nothing ex me. I repeat, I realize that the communication of ideas is most useful.
In a letter of July 12, 1828: What is the reason for this murmuring and apprehension? In
apostolic men and in those who are devoted to the ministry, I like to see an uplifted spirit and not one
that is bound to so many chains. What kind of missionaries will we have? Any directions to the
contrary, I consider as completely empty. If God were not to give a certain one strength, does not the
Institute then become like a mother!
In a letter of the Servant of God to the now-deceased Fr. Tommaso Meloni, which bears no
date, we read: The criticisms that you direct to me in just a few lines, I offer them to God for my
own good. Humanly speaking, I feel resentment, but one must become a patient victimand one must
meditate on those words: bonummihi quia humiliasti me. Fromthat saying we learn to do everything
purely for God and he himself will be our reward. As for my directing of the Institute, please pray
that, if I aman impediment, God will remove me and that will be that. I want to assure you, however,
that I am completely at ease in facing the Lord, and from this aspect, I do not feel the least bit of
anguish. In another letter dated February 13, 1835: You thought that Bartolomeo may have made
some agreement and he wasnt even in Rome. In person, Fr. Tommaso told me that he had replied
to the Servant of God that he should have kept the cross of Bartolomeo as his own and not foist it
upon others. It is clear, however, that he, Meloni, was somewhat of a cross himself.
I shall close by saying that all of us have given the Servant of God some reason or other for
suffering, even without wanting to do so.
The Work is the Work of God
After all that I have said up to now, it seems to me that, without hesitation, I can conclude
that the Congregation is the work of God. I shall point out here what the Servant of God, writing to
Cristaldi on February 28, 1827, said: It is from God - whether you consider it in itself or in
relationship to the manner and time in which it was promoted and is still being promoted. Or, finally,
if you consider it in relationship to the tribulations through which the works of the Lord have grown
and developed.
I add that I have no reason at all to doubt that the Institute, considered in itself, is fromGod. I
have looked at it as such from the very moment when I began to be interested in it. Why do I say
this? The priesthood is divine institution. That a priest exerts himself to a life of holiness for himself
as well as to sanctify others is a fruit of that Institute. Our Institute has the clergy as its work and
takes upon itself to do everything that will lead them not only to a holy life for themselves but also
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one sanctifying others. No one can be incorporated into our Institute unless he is able to he a
confessor, at least for men. In our Institute, the observance of the canonical laws is prescribed. It
includes the point that each one is to have a spiritual director. It calls for meditation in common
every day; a private examination of conscience before the noon meal and another, together with
prayer in common, in the evening before retiring for the night. It calls for reading at table which is
never to be dispensed. In the morning the reading is directed toward achieving spiritual perfection,
based on the thanks expounded by Fr. Rodriguez. This is preceded by the reading of a few verses
from the New Testament and later the Martyrology is read. In the evening. the reading is directed
toward the imitation in a practical way and adapted to the examples of the lives of the saints. It
inculcates the practice of a day of recollection in preparation for death and this in to be done
privately, once a month. Every year the spiritual exercises are to be held in common.
The wearing of the cassock is required, as is the practice of proper behavior, good manners,
withdrawal from the world and silence. Finally, detachment from one's own will. It forbids
attendance at big banquets and public spectacles, the engaging in useless conversations, the visiting
of homes of the lay people without a good reason, and going out without a companion. The clausura
is to be observed and the daily schedule is emphasized so as to maintain order in community life. In
addition to private application to study, there are certain days assigned for study in common on
topics of dogma, moral, scripture, asceticism, liturgy and preaching.
The Institute's churches are considered to be places of open missions. Each missionary takes
his turn in the confessional for women, except on Fridays, feast day, and other days when a general
service is provided. A general service is provided for men everyday during hours that are free. Early
each morning, the Mass is celebrated with the accompanying recitation of the Chaplet of the Divine
Blood, a devotion which is propagated in a special way. In the evening there is the oratory for the
men; on Thursdays the visit to the Blessed Sacrament; on Fridays, the Way of the Cross; on
Saturdays, devotion to the Madonna; on Sundays, catechetical instructions with a meditation on a
happy death; on other feast days, a sermon along with the recitation of the litanies. On every last
Sunday of the month, which is not impeded by a general communion, there is a meditation and a
renewal in the afternoon.
Once a year, there is a retreat for the people and in addition to all the other exercises, there is
also the special observance of the month of Mary and the month of the moral Precious Blood with
appropriate sermons on the respective feast days. Then, too, there is the sanctified carnival time, the
novena for the feast of the Assumption, for the feast of St. Francis Xavier and other functions. Along
with all that, they take care of the missions that are properly requested, the retreats held within our
own houses as well as those outside, that is, for the people, for seminarians, for religious
communities of sisters. Also, they care for the training of special groups, such as, prisoners, soldiers
etc. Pious associations are promoted and, in order to avoid conflicts, they are prohibited from
accepting assignments which demand permanent residence or those that do not fit in or agree with
our type of ministry.
Our systemis set up in such a way that unity and harmony are promoted among the members
through community meetings in which they iron out the problems of the Institute, make personal
decisions, and remove inconsiderate ways of acting. Likewise, an hour of recreation after the noon
meal is prescribed and this is to be an exercise in common. Another is arranged for three quarters of
an hour after the evening meal. The various offices, namely, that of the president in charge of
maintaining the observance of the rule, the superior in charge of the house, the vice-superior, as well
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as the archivist and librarian are assigned. Included, also, are the director of the missions, the director
of spiritual exercises held within the house, the prefect in charge of the church and sacristyand lastly
the economist.
To facilitate the exercise of the ministry and to keep the people content, the houses are in
communication with each other. In order to maintain unity, they are all under a director general who,
along with the entire Institute, is immediately dependent on the Supreme Pontiff as well as the
bishops in those matters that pertain to them. In order for things to move along smoothly, the director
general has four defintors and three consultors. So that the good work is not retarded, the director
generals holds that office ad vitam. Visitations are made during which the offices are assigned and
provision is made for whatever is necessary. The president in each house temporarily assumed the
jobs whenever there was an unexpected absence or when it has not as yet been filled. In order that
each member would be well-trained, there was a period of probation. And, in order that those called
to the holy ministry of God would be capable men, a house of studies was set up where the young
men would learn the science of the saints and other knowledge necessary for exercising the ministry.
This was done under the tutelage of expert teachers selected fromthe Institute's membership. As for
the lesser offices, the lay members, whom we call inservienti, were assigned to these.
So as not to lose the identity of being secular clergy, for which the Institute exists, nothing is
demanded as a special obligation. Everything is asked for, in the spirit of virtue. There are no
prescribed vows, no oath or promise of permanence is asked for, but only, for the sake of completely
offsetting any inconstancy as well as avoiding a life of laxity, there is the regulation which forbids
re-entry as part of the Institute once one has voluntarily left it, or, because of repeated instances of
unacceptable activity, one has been dismissed. Aman is not fullyaccepted until he shows promise of
contributing to the success of the Institute, even if the period of probation might be extended over a
number of years.
To escape worries and anxieties, the individual member is not to receive personallyanything
from the exercise of the ministry, but, all is to be returned to the community, even what has been
given as a gift. The Institute will take care of anything that might be necessary, except for their
clothing, which they can pay for from the free-will offerings for Masses, which are prudently
apportioned by the superior. The individual is free with regard to his patrimony and anything else
that is his personal property. As often as anyone would wish to lead a more perfect life in
community, the rule will allowit. Finally, in order to be able to withstand the manychallenges and to
maintain one's strength, there are no particular acts of penitence prescribed. The food provided is
discreet and everything that is in harmony with fulfilling a vocation of leading a peaceful life is
retained.
Therefore, it is a work cut to size, set up for the secular clergy. It calls him back to the
sacrifice of self, to detachment from everything, to keep alive within himself the spirit of that
vocation which is entirely divine. It will cultivate the talents he has received from his heavenly
Patron to absorb God's interests and the many ways of bringing about the salvation of souls. This is
nothing other than something from God. The rules themselves are ordained to achieve those ends
whether through exercises of piety, giving spiritual direction, or applying oneself to study. It might
also be through the distribution of offices or in their execution. It may be through the unity that is
established therein. It may be through the charity that is aroused, the union that it promotes, the
discretion of its legislation that very silently leads one to a more interior life and to the removal of
obstacles. Finally, it may be through the missions and retreats that are made available to bishops and
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pastors, affording them a strong force that religion supplies for educating people in the field of the
Gospel. All of these things proclaim that the Institute is God's work, even just considering the
Institute as it is in itself.
If you consider the Institute from the aspect of how it came into existence, it had its
beginning and development, as I said elsewhere, with the approval of the Holy See. The Servant of
God and his companions have never used improper means, nor did they solicit help or recommenda-
tions beyond the limits willed by God. Neither did they frequent, for the purpose of gain, the homes
of the rich, nor did they seek backers or try to captivate the imagination of people of renown from
whom they might have gotten gain from, so to speak, the whole town. They did not have recourse to
subterfuges, but rather lived resigned to the goodness of God, moving forward always in simplicity
of life, waiting only to do the good. In addition to that, it pleased the Servant of God as well a his
companions, to suffer, to be silent and to pray. I noted, likewise, that if someone were to begin to feel
anguish from being in a particular place, the Servant of God would move him from there without
worrying wether others might have something to say about it, but having in mind the good of the
individual himself and that of the Institute. He did not want the works of God to be handled like the
works of men. I heard fromFr Luigi Malatesta that he really liked Canon Del Bufalo because he did
not go around knocking on doors. The Servant of God himself used to say to me: "I would really be
sorry if theInstitute were born amidst glasses and fine foods. Some people were stunned byso great
a sense of reserve and, perhaps, for some even a bit unnerving. Others took it as a reason for being
scandalized, others were desirous of a greater scene in order to bring about the collapse of the
Institute. However, God caused things to go just as they have in actuality, and I, in studying the
whole situation well, find nothing else to do but to repeat it.
If one were to study the time in which the Institute was promoted and is still being promoted,
I would say that the present status of things is very well-known and that even with the cessation of
public disturbances, religious matters have not seen an improvement. The Servant of God, seeing
that things, in general were assuming an ever more pitiable situation, often said: "The chastisement
of God is not at all at an end; I do not knowwhether we shall escape another punishment fromGod".
He wrote in similar terms to Cristaldi:
It is not so much the blindness of the mind as it is the evil in the heart and the corruption of
morals that is prevalent. In order to recall the people to a better life, there are no better means than
those of exciting the clergy to an apostolic life, drawing them away from their feelings of
uselessness, and engaging themin the ministry, especiallyin holymissions and retreats which are the
two strong arms of the reform for these miserable times of ours. Until that move is made ... the
reform will not be brought about. That is what our Institute is all about.
Again, he wrote to Cristaldi on May 22, 1826:
I see in my mind's eye the time when a multitude of workers will gradually move over the
entire earth with the holy chalice of redemption, offering to the Divine Father the Divine Blood:
pacificans per Sanguinem; and seeing that many abuse the price of redemption: quae utililas in
Sanguine meo? May there be a vast crowd of souls who, in solemn worship, seek to make
compensation for all the wrongs that are hurled at Jesus. Oh! If once and for all, we would allow
ourselves to he immersed in so many good works within the spirit of this great Institute. How much
store rapid would be the progress seen for the glory of the Lord.
I have already spoken of what the Servant of God wrote to Cristaldi about Pope Leo XII, who
felt unfavorably disposed toward the Institute and its members. That the Servant of God was
230
distressed that the Pontiff, who nevertheless liked him personally, should fail to recognize the good
work of the Institute, is clear also from the letters to Cristaldi. The Servant of God was sorely
afflicted because he was eager to establish the bases for the Reform, so desired by God, as is very
evident from everything that I have mentioned before, including these letters and others. He was
convinced that this was a truly religious cause that he must accomplish. He wanted Pope Leo to be
fully aware of the Institute's nature so that he would support it with decisive action. He wrote to
Cristaldi, attempting to persuade himto get the Pontiff to love the Institute. Once, he even hoped that
the papal audience would be speeded up so that the Pontiff would not have the time to speak
pejoratively of the Institute and that anyone with a biased attitude toward it would be defeated bythis
forestalling move and they would eventually he convinced of the worth of the Institute. This can be
noted often in the Servant of God's personal writings.
Also, the Servant of God, while smiling, said to me once, that individuals from Spoleto are
the kind of people that are affected by first impressions end that Pope Leo was also like that. Later,
he spoke words of praise for the Pope and told me that Leo had been a great Pontiff and had
understood very well the bases for the Reform. To Canon Betti, likewise, he uttered words of praise
in a letter written to him in which he expressed his regrets as soon as he learned of the Pope's death.
He hoped that he might have been spared, since he had grasped so well the bases for the Reform. If
he was not more fully enlightened, it was because of our deficiencies. That is substantially what he
said.
The Servant of Gods total feelings of regret and sorrowupon the death of Pope Leo XII was
connected with the disappointment that he felt because of the pope's not having lent his hand to help
the Institute that was animating the clergy, Still, the Servant of God never lost respect for the Pontiff
whom he sincerely loved, as I have shown from the writings of the Servant of God upon which I
depend. He may have used rather energetic words, at times, but he was defending God's Institution,
which is also clearly seen in his letters.
If one were to study the tribulations in which the work of God reached maturity (I have
already referred to the principal ones), we would have do say that under this aspect, likewise, the
Institute is from God. The Servant of God wrote to Cristaldi on August 20, 1824:
God, indeed, who brings things to maturity, requires us to be patient, for his works are
generated and cultivated through thorns, crosses and all sorts of hardships that accompanya ministry
of the primary and essential relationships in the church of Jesus Christ. Fides enimex auditu, auditus
autem per verbum Christ.
In another letter, dated March 6, 1827, to the same person, he said:
Blessed are you who, with holy fearlessness, have drawn your lips to the chalice of suffering
in order to establish, direct and defend an Institute which produces in the clergy a spirit of holiness,
of detachment, of apostolic life, of application to the ministry, of study etc.. Gloria Deo et Agno.
On July 6, 1826:
"The works of God are the fruit of tears, prayers, Christian courage". On September 12, 1828:
Let us adore the Cross and let us, by degrees, place upon it our own sacrifices. A Society,
whether considered in itself, or in its relationship to the times, or in the fruits that it produces, even if
it is not loved...from whom does it come? .., it is because of this that I am reminded of the vexation
that St. Joseph Calasansius experienced in Rome, as well as St. Philip Neri for his institute etc. etc.
Patior, sed non confundar!...Satis de hoc. The only thing I wish to say is that I always pray that the
Lord will double, so to speak, your spirit of magnanimity in defending and sustaining God's cause,
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the cause that God has entrusted to you. Meditate often on these words: "ipsi vicerunt draconem
propter Sanguinem Agni. God has reserved for himself the time for the end of the world. But,
before being its judge, he reproduces in our minds the remembrance of the price by which we were
redeemed...
Finally; on July 9, 1828, he wrote:
It is a mystery that a Society such as ours, so despised by the devil and so worthless in the
words of some people, should be the principal reason for requests coming from so very, very many
bishops. One day in splendor, God will make known both the reasons for the Society as well as the
objectives it aims to achieve, and this very thing will constitute its apologia. It will grow among
thorns...this is the sign that it is the work of God.
At this point, emphasis should be placed on the special blessings that God has poured out
upon this Institute. It is sufficient to reflect, speaking in ordinary terms, on the support given by
Cristaldi and surely the total, favorable acceptance of Pope Pius VII. Without them, this little
mustard plant could not have been able to set its roots deeply or begin to spread its branches abroad
nor reach the stage at which we are at present. Also, if God had not given outstanding courage to his
Servant, if he had not endowed his companions with tranquillity of mind, if he had not defended his
Institute from all of those irritating annoyances which from the very beginning and afterwards took
all sorts of shapes as the devil struggled to tear it to the ground and even rip loose its roots, and, if he
had not given to others the desire to see it grow and expand, the Institute would not be where it is
now.
To pay homage to the truth and to religion, I can say that, whenever tribulations would have
liked to frighten us and make us change our minds, we, on the contrary, experienced more peace than
ever before; and even though we may have felt the heavy burden of human misery still we at times
kept smiling in the face of hardships, as actually happened not only to me but to the others. We had
to go about, so to speak, with the knapsack around our necks, wandering from place to place and
worn out. Especially in the Province of Marittima and Campagna, particularly during the time of
brigandage, there was fear even for a gallant young man to go out beyond his own home town, as
was the case in Sonnino, Vallecorsa and elsewhere.
These were not easy things to face. We traveled around those areas with nothing more than
the service of a fellow guide, whereas others, for the sake of safety, traveled in the company of a
squadron of soldiers. It was not easy to move about without feeling fear, remembering that just a
short time before our moving into that area, some students and their teachers had been taken as
hostages in Terracina on the night of January 24, 1821. In all, they numbered around twenty who
were hauled away by the brigands into the mountains. Some of themwere slain, others were held for
ransom, as the brigands demanded huge sums of money for their release and still others were sent
back after having been severely battered. Nor was it easy when one heard, from time to time, of
murders that took place on this or that road, with no regard for the virtue of young women nor of
property rights.
And yet, we were not molested by those brigands; in fact, we were respected by themand we
were assured by them that they would not take it out on us. Indeed, they used to hide away in order
not to frighten us as we traveled about, for they knew that if they wanted to, they could also easily
take us as hostages. Since we were from Rome, this could have been a tremendous advantage for
them. Yet, we saw how that Province did an about-face insofar as they, at the beginning, had been
most unsociable towards us, but now began to show signs of being more docile and humane. Also,
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since so very, very many of them had been away from the sacraments for lengthy periods of time, it
was astounding to see them frequenting the sacred tribunal of penance and approaching the holy
altar. This was true even of those who had been the promoters of opposition to the missionaries, but
who then became cooperative. All of these things and all of these particulars are, I think, evident
signs of the singular blessings of God on his Institute.
I could add here that a certain fellow, who spoke negatively of the Institute and of its
missionaries, and who lived in a town of the Province of Campagna, was seized by an illness that
consumed his tongue. He died from that but as a good Christian. I went there to bless him with the
relic of St. Francis Xavier. I could also narrate what I heard fromone of our companions. In a city in
the area of Romagna, there was a certain fellowwho wrote articles against the missionaries. He died,
not far from there and in the morning he was found without his right arm, even though his body had
been enclosed in a place where no one could enter. This was reported to me by the aforementioned
companion.
In another place, a priest, who has opposed the establishment of a mission house died in an
unhappy and unfortunate manner, as I learned froma lay person of that locale. In another place, some
priests were taken into eternity as several of themwere seized by an unexpected, sudden death. They
too, were among some who opposed our ministry. There were other similar cases, too, that I do not
now recall. Though we might have suspicions that these things took place as a punishment from
God, we cannot be certain of it. So instances such as these, or others which one might submit, are
mentioned only as a manor of history and nothing else.
Briefly, I shall say a bit more about the Institute. If more outstanding individuals were not in
the group, it was that either they did not present themselves or they simply refused to join. This,
however, did not lead the Servant of God to abandon what he had undertaken. He worked hard with
the ones that he had. If he accepted those whom he should not have accepted and who eventually
loft, we are reminded of his charity and indeed of the work that the Servant of God had envisioned
for the Reformof the clergy. If he allowed the less gifted to preach, we are led to believe that through
this, many others were able to be given the practice to become more capable in this regard. Some
eventually became very successful, though others simply did the best theycould to promote the good
work.
If it was easy to open mission houses, at the same time, I must point out that many others
were never opened. The Servant of God was obliged to provide for those alreadyopened. I would say
that even the saints were not given as many lessons. Still, nothing of what was necessary was ever
lacking. Finally in the face of so many difficulties, a huge amount of work in the ministrywas carried
out successfully, as I have indicated so often during my deposition. That is how have reached the
stage that we are in at present. We must come to the conclusion that digitus Dei est hic, and that the
Servant of God was led by the spirit of Jesus Christ.
In short, the blessing of the Lord upon the Institute that is most dearly and certainly
manifested is the evident and the repeated requests and recommendations of many bishops to the
Sacred Congregation of Bishops and Regulars for the approval of our Institute. From the plenary
session of that Sacred Congregation, we have the following statement, sent to us by the Secretary of
that Congregation: "Sacra Congregatio Episcoporum et Regularium, in Congregatione diei
vigesimae septimae Augusti millesimi octingentesimi quadragesimi primi Romana super
approbatione Instituti et Regulae Congregationis Missionis a Praetiosissimo Sanguine Iesu Christi:
Affirmative, salvo jurisdictions Episcoporum"; and the confirmation of his lordship Pope Gregory
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XVI, with the Decree of December 17, 1841, in which, to the great satisfaction of the members, there
is expressed the total exemption from parochial jurisdiction.
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CHAPTER V
THE MAN
First of all, it would be good to recall that the Servant of God, although robust and ruddy in
appearance, nevertheless suffered froman illness of the stomach, farmupset nerves and was subject
to internal convulsions, to attacks of weakness in the stomach and internal humors. In addition to
those maladies, there were also those of debility, inflammation, toothaches and other infirmities.
Therefore, he was obliged to look after himself in order to maintain control of himself whenever he
was called upon to work for the divine glory. Hence, he did not want to allow his human needs to
cause him to succumb listlessly to that weight or oblige God to work miracles.
It must be added that he would assiduously seek for the hidden life and was not at all pleased
to appear to be what he was not. This was seen in a letter that I reported before and his own
singularity was that of not wanting to be singular, or, as he put it: "I go about wearing soft slippers".
He was so obedient to his spiritual director that he depended upon him for everything. He
allowed himself to be governed in all matters. Even after the death of his spiritual director, he
continued to follow the principles given to him and in that way, as we have also seen, he was very
much like a child.
He had received from his mother a very special training and it was to her that he owed his
insistence on cleanliness, exactness and order. He retained that training, as far as one can judge, out
of devotion toward his mother and it became something quite natural with him. He said to me that
where others found it difficult to provide cleanliness, he would suffer whenever he was unable to
achieve perfect cleanliness. He also told me that as a small boy, for example, if he did not place a
chair in its proper position with exactness, his mother would gently call himto her side and together
with himwould replace the chair in its proper, symmetrical position, as she showed himhowto do it.
I noticed that whenever he was arranging a choir or anything else, he would check to see whether it
was done properly and often would go back to make adjustments accordingly. He did that as though
he were still in the presence of his mother and, on occasions, even mentioned her as he was engaged
in the process.
His food
When he was in our Mission Houses, in the morning, he was accustomed to having coffee,
either black or with the yolk of an egg, especially whenever the hardships increased. In the afternoon,
at times, he would take a sip of broth and during the day, when he felt the need, a snack or a piece of
chocolate, or perhaps, some refreshing drink, a serving of coffee or just a glass of water. That is how
he would regulate himself and keep moving on. Except during his last illness, he would come to the
common refectory and would partake of the some food as the others, namely, soup, the main entree
of boiled meat or fish, some cheese and fruit. At supper time, he would have a bit of soup, the main
entree, a salad, cheese and fruit. At times, especially during his final years of life, instead of the main
entree, he would drink two eggs, in accordance with what he had set down in their regulations.
On major least days, also in accordance with the rules, there was a third course offered and he
would likewise partake of that. As the main course at the major noontime meal he liked lasagna or
rice. He never wanted anything prepared special for him I remember that during his last year, one
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time, when he felt worse than usual, he read at table so that he could skip the last course and thus
begin eating at the second course which was something more in keeping with his condition at the
time. On another occasion, he came down to the refectory only after the first course was served for
the very same reason, but also in order not to make known the distress that he was experiencing. It
seems to me that he might have concealed that situation also by showing that he was very, verybusy.
I noticed, too, that the Servant of God, when he was in our Mission Houses, often did the
economists work, or, when the local economist was in agreement, would work with Bartolomeo, his
layman helper, to do whatever had to he done for the benefit of the whole community, as well as his
own need, in reference to the preparation of the noon and evening meals. In that way, he was better
able to conceal his own needs and make adjustments for his situation. I observed that with no special
concern, he could eat vegetable, cod fish and, when available, chicken or something else. It
happened, occasionally, that Bartolomeo would prepare for the whole community a good main dish
which was a hit more tasty than usual. The Servant of God partook of it just like the others.
However, I believe that at a later date the Servant of God prohibited Bartolomeo from doing so. As
far as I can remember, Bartolomeo did not do it again after that prohibition, perhaps because
someone did not approve of it. If I am not mistaken, I heard one time that the Servant of God told
Bartolomeo that he no longer wanted him to do that. From time to time, it also happened that
Bartolomeo would put something special on the Servant of God's plate which he liked. But, he did so
only with dexterity and always, as I noted, it was a food that the Servant of God permitted.
When he was conducting missions, as I have said, the Servant of God never wanted sweets or
liqueurs served. The main meal at noon and the supper in the evening had to be just as they were in
our Mission Houses, although they were usually more abundant. He permitted corned beef on those
days that allowed meat and also the serving of a third course on the last day of the mission. As for
the quality of food, he would adjust according to the locale, so, at one place there would be beef, at
another chicken or some other meat etc. The foods were healthful and, insofar as possible, easily
digestible. I have already mentioned other things, such as, butter for his voice, coffee in the
afternoon, also a drink prepared with a mixture of fine bread and the yolk of an egg -things which he
later stopped taking, as I have said.
When travelling, he also had to adapt to the circumstances. In making trips, especiallyduring
the final years of his life, he would say to me at times that he was seized with a great lack of energy. I
noticed that Bartolomeo would then give him something that he had brought along purposely, for
example, a piece of meat with a small portion of bread, or a cookie, or a small bit of chocolate.
Indeed, we all shared in these things. As far as I can recall, I never witnessed nor can I be absolutely
sure that he took any food on days of fast, outside of the permitted times. I believe that he did not, for
he showed he was having difficulties. Also, at times, I think he did the same on days that were not
days of tasting. Bartolomeo, who felt responsible to look after the needs of the Servant of God,
would urge him, as I myself saw, to eat something. I noticed, too, that on days that permitted it, the
Servant of God would go along with Bartolomeo. On another occasion, if my memory serves me
right, he postponed travelling on a day of fast.
Now, a fewdetails about the food he took when in Rome. First of all, I shall say that
in morning he would take something that rested a bit easier on his stomach. It differed from
day to day, for example, coffee with milk, or, coffee with the yolk of an egg, or hot
chocolate. At times, he would have some bread as he did in the mission houses.
Occasionally, it was a biscuit. It seems to me that I observed this variety in his daily
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practice, though I do not have a completely clear recollection. Then, when difficulties piled
up, he was not able to absorb much because of his weakened state.
In the afternoon, he would, on one or two occasions, take a bit of broth, if it was a
day that allowed it, otherwise, he would select another type of beverage. At first, he would
usually take his noon meal an hour or so after midday and was able to sit down at table.
Later, he adopted the practice of having that meal at noontime. When I could be there with
him, he would say: "Be here al twelve o'clock noon; whatever has been made, has been
made: whoever is there:, is there. Every so often it happened that when I got there after
midday, I discovered that they had already eaten.
Usually, present for that noon meal were his sister-in-law, his niece and Vincenzo
Severini, his lay helper. I think Bartolomeo would have liked to he there. too, but neither
Giggia nor Paolina would allow it. When they were outside of the house in Rome,
Bartolomeo was accustomed to eat with the Servant of God, that is to say, when they were
in the process of travelling on the mission tours. However, in the mission houses
themselves, Bartolomeo ate in the area set aside for the Brothers in service. In Rome,
Bartolomeo ate in the kitchen with Giovanni. When Fr. Eugenio Pecchi, the Servant of
Gods uncle on his mother's side and a very holy man, was alive, he would ordinarily show
up for the noon meal on Thursdays when he also served us confessor for Paolina. The
Servant of God always placed him at the head of the table and asked him to give the
blessing in his stead.
If missionaries were in Rome, they, too, according to the intention of the Servant of
God, were all seated at the table and in proper order. On those occasions, he would ask
his sister-in-law and his niece to eat in the kitchen while he dined with the missionaries.
Accordingly, he tried not to delay themfromtheir travels any longer than needed and would
ordinarily permit them to depart quickly. At times, he would even arrange the time for their
meals moving the time an hour or so earlier for the noon meal or the supper in order io be
able to send them on their way in good time.
The table was set with silver service, little loaves of bread that cost a baioccoeach.
The soup came already prepared in large bowls and for anyone who wished it there was
Parmesan cheese to add to it. The Servant of God also made use of a sort of tincture.
Ordinarily at table the Servant of God would dish out the entree, dividing it to each plate
with exactness, even for those in the kitchen and he would send it out to them.
The noon meal consisted of a hearty soup, some boiled meat, and two other dishes,
one of them somewhat lighter, then followed the cheese and fruit. It was the same for him
and for all. From what I heard, I learned that the Servant of God would discuss whatever
was to be prepared for the following day. One of the entrees on days that permitted it was
meat; another dish consisted of cooked beans or something similar, such as a molded
casserole of rice or creamed custard. The Servant of God used to say to me: "Please
notice that the third dish is something light. Whenever meat was served it would vary,
namely, one time veal, another time chicken or something else. On days of fast and on
vigils, foods that were forbidden by the Church were never taken and this was carefully
observed. Instead, they would have an almond juice, fish, etc.. The fish, likewise, was light,
for example, mullet, baby cod, frogs. Though the food was good, the kitchen prepared it for
sickly people since not only the Servant of God but also his sister-in-lawand Severini were
ill people; the niece, however, was in sufficiently good health. Every so open, I would say to
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Paolina: "What a sick kitchen". She would reply: "Here, we all eat things that are light,
healthful and not harmful. So, there is no danger!" or words of that sort.
She did not want Bartolomeo meddling around in the kitchen. Even the Servant of
God urged Bartolomeo, while in the mission houses, not to use onions or garlic or strong
spices. Occasionally, he allowed the use of cloves. He recommended the same thing to
me, that is, to follow the pattern observed in Rome. I remarked to him that Bartolomeo
used to use onions and whatever else was called for in the recipe. He replied that
Bartolomeo told him that he did not make use of those things. I chuckled a bit at that but I
knewthat he must have given Bartolomeo a bawling out since Bartolomeo, later, referring
to this situation, said to me: "What did you go and tell him!" Obviously Bartolomeo had
discussed this situation with the Servant of God and from what I could gather must have
told the Servant of God not to pay any attention to me. He said to the Servant of God:
"Can't you see what a difference there is between the cooking that is done by Bartolomeo
and that done in the house in Rome? In your house, everything is prepared for the benefit
of sick people and is quite tasteless. Here, a roast, seasoned with spices, is quire edible
and the reason for that is that Barmlomco puts in those things that the recipe calls for!"
With that, there was silence.
Once, here in Albano, it happened that at the Servant of God's place they put a
knife that had been used to cut an onion. The Servant of God, nevertheless, used that
knife - but, as far as I can recall, afterwards he expressed his displeasure to me and to the
kitchen help.
Continuing now with our topic, when the Servant of God was seated at table in
Rome, he ate with both cheerfulness and seriousness. Many times I observed that he
would show scarcely visible reactions while on other occasions he would raise his eyes
heavenward or turn his gaze toward the little altar that he had there in front of him. It was
an altar that Giovanni had made consisting of several statues of Jesus, Mary and other
saints.
The Servant of God did not eat a lot, but a sufficient amount. Without showing
preferences, he even ate those things that he did not particularly like. It seems to me that,
one or the other time, I heard him say that a particular item of food was not good, or
something like that, but still go ahead and eat it. Once I remember that I said to him,
though it was not in his house in Rome if I am not mistaken, that he should not eat a
certain food that was not any good, but he still went ahead and ate it. On another occasion
at an eating place, he consumed a rancid, fried food which I personally found disgustingly
prepared. On another occasion, he wanted me to learn that one must eat whatever is
placed in front of one in keeping with the spirit of De Sales. Yet, one day, here in Albano, I
had ordered a preparation of a soup made of Swiss chard. He approached me and said:
"Don Giovanni, it seems to me that God created Swiss chard as a medication for boils and
blisters", giving me to understand that he was not interested in it as a food. So, I had them
make lasagna. Still, on other occasions, I did see him eat Swiss chard soup just as he ate
any other type of minestra.
I noticed on a number of occasions that the Servant of God ate with an altitude of
indifference. However, I can remember the time when I was in Giano for the first time to make a
retreat. On Saturday they brought an egg soup to the table. In our family, we used to observe
Saturdays in honor of the Blessed Virgin by keeping a strict fast. Now, here in Giano, in order to
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maintain that practice, I tried to the best of my ability to cover the egg with pieces of bread and then
continue to sip a bit or soup that still remained. The Servant of God, who was serving the food at
table, noticed what I had done and, while uncovering the egg, said to me in a whisper that if I had not
made a vow. I should go ahead and eat it. He then advised me not to be worried about particularities.
I continue now with the narration. When he was in Rome, instead of taking some of their
strong cheeses, he would take a bit of butter or a mild cheese, often in the formof a floret - a smaller
quantity - and then a piece of fruit. At times, there were some pastries or other sweets on the table
that had been sent by the nuns One day when these were brought to the table, he said to me that he
had not included themin his account, but that they were paid for insofar as he suspected that the nuns
had given a rather nice tip to the person who delivered them. He, of course, would not refuse these
gifts for fear of being impolite, etc.. On certain occasions, he would request the preparation of milder
dishes such as macaroni with a bit of butler and Parmesan cheese, with soft-boiled eggs as a side dish
or other things according to what day it was.
At the end of a meal, he, with the others, would have coffee which, according a mytaste, was
made fromthe dregs. Also, when he was in the mission houses, whenever he felt the need, he would
have coffee brought to himin his roomby Bartolomeo. Once in a while, when in Rome, on a special
day, after the meal they would serve a pony of rosolito (a liqueur) or something similar. In the
summertime, on special occasions, he would offer to all present a flask of liqueur, taking a small bit
himself, but it seems to me that he would dilute it with water.
At first, I thought that he might have ordered a third dish at the noon meal just for me or for
one of the other companions at table. But then I realized that everything was done as usual. At night,
there would be lighter things prepared, as I shall describe, and he would manage the preparation in
the same way when his own men were present.
He drank very little wine and it, too, was diluted with water. During the day, after the noon
meal, I noticed that he would drink water. At times, it would be a serving of coffee or orange juice,
according to how he felt.
In the early years when I knew him, after the noon meal he would sit down to work at his
desk. Later, I noticed that he did not feel up to that and would say so to me. From time to time, you
could see that his face took on a reddish, purplish color and he would begin to shake, though he tried
to control himself, as I observed. He would ask me whether he could anticipate the recitation of
vespers and compline before noon because after the noon meal, as was frequent fromthe beginning,
he would say that he did not feel well. When I told himthat he could do that, I would then help him.
After the noon meal, he would often leave to go to hear confessions at a monastery or somewhere
else. Other times, he would make a visit where they were having Forty-hours devotion, or, would
visit some shrine.
In the evening, when he did not pay a visit to Cardinal Fransoni, when he had returned home,
he would recite Matins and Lauds. In the summertime he would do that after the time for a siesta.
This was usual for him unless the circumstances demanded that he do otherwise.
When the time for the evening meal arrived, often getting there late after having worked at
his desk, he would dine with his men. And, as I mentioned when speaking about how he ate in the
morning, so in the evening he would take a couple of spoons of soup - very little really- or a couple
of eggs that he would drink, with a bit of salad, ordinarily cooked, a piece of bread and butter, some
mild cheese, as at breakfast, and finally a piece of fruit. His niece and sister-in-law would eat either
the eggs as prepared for himor they would make an omelet. They might also eat something that was
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left over from earlier that day that had been set aside. This was also done with others and with me
whenever we might be there at table in the evening. Paolina used to say that in Rome in the evening
one must eat little. For Paolina, for Gigia and for others that meant a salad and other thing that I
mentioned as permissible for the Servant of God.
On days of fast, the Servant of God would take a bit of salad with a small anchovy, as I saw
him do, then some almonds or other fruit for vigils, and he ate with great reserve.
Paolina, at the noon and evening meal, being occupied in the kitchen, would be called by the
Servant of God, quite often and gently and softly, saying: "Paolina, come to the table". Often, she
had to eat her food cold and she would drink just plain water, even though the Servant of God would
urge her to take some wine to build up her strength. She, nevertheless, would go on doing things as
she always did. Gigia, too, would scarcely touch the minestra even though she was encouraged to eat
more.
I remember that during those early days I used to ask myself: howdoes one reconcile holiness
with this restrictive type of eating, observing the method that the Servant of God followed. At that
time, I did not recognize nor did I contemplate deeply all the things which I eventually witnessed. I
came to a conclusion, finally, by acknowledging that it all worked out somehow together. In that
complexity of things, the Servant of God, in my opinion, might easily have been guilty of a failing if
he had used more rigor. In his condition, he was providing the best way for himto attain the intended
end by using his mild, restrictive method rather than one that was more austere. Indeed, we are not to
think that all saints are to be identified according to the same ways. Rather, it is the divine will which
is the decisive factor for all of us. I amnot saying that with this method of his he was seeking to have
only delicacies, only things exquisite or superfluous. He did not followthis pattern for himself or for
others, but, in the spirit of DeSales, he sought only those things necessary for daily existence.
One day, when I was in Rome at table with him, I remember that the Servant of God said to
me that he ate whatever God provided for himor because God provided it for him- something that I
did not fully comprehend. It was not for reasons of personal delight, but rather for a higher purpose
that he regulated his life, as I explained before. I believe that he did so also because he was following
dte advice of his spiritual director. Let it be added here that when he would say that something did
not taste good, nol only did he go ahead and eat it, but was not upset by it. He was content with just
making that observation and then adjusting to it according to the circumstances.
I heard fromsomeone of note and, if I amnot mistaken, he was French, that he was edified in
learning that the Servant of God was held in such high esteem because he led and lived this very
mild way of life. He told me that it was, however, not true that others were saying, namely, that to be
saved was not extremely difficult, and that one could reach sanctitywithout leading an austere life. If
someone is unable to acknowledge the Servant of Gods holiness in his restricted regimen of food, I
would say to that person that for the Servant of God it was sufficient that his good works be known
by God alone. He used to say to me, on occasions that he was not worried about being looked upon
as a saint, and much less, whether God would provide him with the strength to follow the way to
holiness. For himit was enough that he vhould be cautious lest anyone be gravely misled during the
missions that he conducted.
He recommended that we should work in such a wav that no one should ever find out what
the missionaries ate. In this regard, during those first years, the story got around of a farmer who was
scandalized when he heard that the missionaries ate chicken. I do nut knowwhether that happened in
a mission conducted by the Servant of God or by other missionaries.
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Ultimately, we can find abundant examples everywhere of his mortification of the flesh, of
his suffering, of his acts of penance, as can be seen by reviewing my deposition. I remember that the
Servant of God used to say to me that wemust maintain our strength in order to work for the gloryof
God and that our penance is found in the hardships that we sustain in our ministry- with a purity of
spirit, with a great and generous soul - and similar expressions. Many times, he repeated: Hilarem
datorem diligit Deus. (God loves the cheerful giver.)
His clothing
I continue now to speak of his clothing. He would usually wear a skull-cap made of satin
which was rather large but did not reach down to his ears. His hat had a black, silk ribbon which, as
he told me, was what a canon was supposed to wear. However, he did not show any particular
fondness for that distinction. In all the other articles of clothing, silk was not used except for the first
time that I met him. After the noon meal, he would go out for a short walk and would wear a cloak
made of silk, as was the usual customRome and elsewhere. I point out that this would occur when he
was in Rome. He did not use that article of clothing elsewhere since he regularly would go out
wearing the cassock.
His summer cassock and cloak were made of a good, satin material. His cassock and cloak
for winter were made of a more or less thin material. During the last year of his life, he used a cloak
which he wore maybe two, three, four or five times, as Giggia told me, and it was, as I learned, made
of a fine cloth that came from France. I think that Giggia herself made this a gift to him because I
knowthat the Servant of God was upset when he noticed a certain expenditure that he did not specify
to me in detail. He feared that possibly he had made an error, but I calmed himdown. He wore white
under-stockings for cleanliness. His undergarments and trousers varied with the seasons, that is, they
would be either light or heavy material. He also would occasionally ware a waistcoat. His hat was a
fine one, but not overly fine. In his external appearance, he impressed one as being a poised, tidy,
polished individual but one with simplicity of style and devoid of anyostentation. There was nothing
special in the cut of his cassock; it had no embroidery work, no slits in the sleeves, not too tight but
comfortable, neatly fitting and without pleats. At required times, he wore the cincture made of
floss-silk, as we are accustomed to wear, but it, too, was not too tight nor too loose, but properly
fitted and adjusted. It never showed wear and tear but was always in fairly good shape. Tucked into
that cincture was the Crucifix that we wear which he ordinarily would have neatly arranged to one
side.
His winter cloak was round in shape and without sleeves. It had the cut and the form of the
ones used by cardinals in Rome, and from that pattern ours took its form. It had a short collar,
adorned with embroidery, nor fur, and was quite low, but not too low. It had no special marking,
except the re-enforcing seams of the material itself. At the time when he was in exile, he had a
coffee-colored cloak. I saw a piece of it when I observed Giggia using it as an under cloth while she
was doing the ironing. He would always see to it that there was no dust or dirt on his clothing, his hat
or his cloak. When he did notice the least, little stain, he himself would remove it or had it removed.
Likewise, if he noted, at the bottomof the cloak, any dirt at all, he would see to its removal. As far as
I can recall, I never sawhimwear a piece of clothing that was patched or worn out. At most, as far as
my memory serves me, on some rare occasion that soiled clothing was seen when he encountered
some unexpected accident during the difficult struggles of his ministry.
He kept his hair short and in accordance with ecclesiastical usage, a broad forehead and no
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sideburns near the ears. At first, although he wore his hair, which was naturally curly, combed
straight back, later, he had it cut short. In all the time that I knew him, I noticed that he used only the
proper, ecclesiastical hair-style and he always displayed the tonsure.
His shoes were of leather and not shiny at all. The shoe-style was that of the ancient usage,
that is, more or less the shape of an ox-tongue. I never saw themnoticeably worn-out, but always in
good shape and clean. If it happened that they became dusty or covered with mud, when he got
home, he had the dust removed or the mud cleaned off. Often, he would dust themhimself using his
handkerchief. On his shoes there were buckles attached, made of silver, but not engraved. As far as I
can recall, they were oblong-shaped.
In a letter to Fr. Innocenzo Betti, dated August 18, 1828, in speaking of the silver buckles that
he was wearing he says: "I very much like those made of steel, but adhuc modicum. For now, I have
restricted myself to recommending moderation in this matter. You may say that I should set the
example. I answer that my policy is to take time in thinking over the situation thoroughly before
introducing something new". What he meant was that since God gave himthings related to externals,
as he himself expressed it, still he would make every effort to avoid singularity. This was an attitude
of his which reminds us of the hidden life-style that he so ardently desired.
I do not know whether he ever wore a pair of buckles made of brass, that is, like those that he had
when we buried him. I have some doubt about this and I cannot give any further explanation.
I believe that he also wore his trousers supported by belts that had little silver buckles. He did
not use suspenders, but followed the old style. His priest's collar and his outer collar were always
clean and he would frequently change them. On the outer collar there was never any embroidery or
other adornment. He never allowed his shirt to come out and his collar never showed any wrinkles.
His shirts were of more or less fine cloth; the same is true of his underclothing. His
handkerchiefs were of a bit finer material. His colored handkerchiefs were usually larger in size and
were red-striped. He did not use gloves, not even in winter nor on trips made in the heart of that
season. Nor did he wear boots or anything similar against the severe cold winter. He did not wear a
lot of the other bothersome things that people wear, as he himself described them in his own words.
He did have an umbrella made of silk and of a modest color - I think it was blue.
He would have his beard shaved two or three times a week. He bathed and no dirt was
observed on his hands or face. He regularly used the ordinary soap, but not always. At times, he
would look in the mirror in order to see whether his collar was properly adjusted or his hat on
straight, but quickly would depart. He had only a single small mirror which he kept, if I am not
mistaken, in his bureau or Bartolomeo would hold on to it. He, also possessed a comb that he used
for his hair as well as a brush that he used to remove dust fromhis clothing. Finally, he used a brush
for cleaning his teeth which were stained and he used it in order to preserve his teeth so that he could
preach. Later, he discontinued using it. One day, I noticed that he got rid of the small mirror that he
kept in his bureau. From time to time, he would also bathe his feet, first for the sake of cleanliness
and secondly because of an ailment that resulted from humours.
His bearing was sedate, serious, dignified and stately. There was no sign of flightiness in his
dealing with people, neither in his manner of speaking nor his deportment, as is very well known.
The most meticulous neatness was for him an entirely personal habit. His hat and his cloak were
never worn askew, nor did he go about with an air of vanity. There was nothing in his conduct that
would suggest the slightest effeminacy nor indeed clumsiness, as I have indicated in other places. He
made every effort to balance his external posture with that of his internal soul. I know that he made
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the external subservient to the internal.
In the house, during the summer season, he would wear work clothes instead of the cassock,
but that was when he was free of obligations. I believe that it was not so always, for I sawhimalmost
always wearing the cassock in the house, both winter and summer. At times, in the Mission Houses,
when he was resting in his room and none of the others were waiting to see him, I observed that in
the summertime he would change into mufti clothing. But, 1 never saw him leave his room dressed
in that way. It seems to me that this would be his practice after the noon meal until the time for
repose. He had a clock which, from what I have been told, looked like it was made of gold even
though it was not, us others informed me. It was given to him by his uncle. I noticed that he also had
another one, but this had a silver encasement. I am not sure whether it was his or Bartolonteo's.
His living quarters
We come now to his living quarters. In the Mission Houses, he wanted the Moderator
General's room to be the same as all the others, except for those who held special offices, as I
mentioned elsewhere. He used to say to me: "I must give the example". So, he would have only one
room set aside for himself. He did not want paintings in his room, even though some of our men
preferred to decorate the rooms with them. In Sonnino, he had converted a chapel into a room for
him and had it repainted. But, he wanted his room to be entirely the same as what the others had.
But, then, he likewise wished to have a spacious and well-aired roomfor which he had a strong need.
He would keep the windows open us much as possible and when he was obliged to close them, as
was the case when the weather was contrary, rainy or cold, he would do so. Even then, though, he
would open the windows fromtime to time including during the night. In the morning, he hurried to
open the windows.
Occasionally, he also kept his door open in order to get more air. One day, he came into my
room here in Albano when I had the window closed and he exclaimed: "Air, air!" and proceeded to
open the window. When he travelled by coach, he needed to have the little side-windowopen. If the
weather did not allow that, he would open and shut it as often as possible to help his breathing.
Whenever fresh air was lacking, he found respiration difficult. Since he liked to have fresh air, he
preferred w preach out in the open piazzas or preach in spacious churches. Whenever he had to
preach inside a church, he would ask themto open the windows. During his final illness, the flowof
air became a problem for him.
He liked to have his roomdecently furnished, the same as the others. Since it was not always
possible to do it all at once, he would say: "Little by little, we will get the other things". He observed
that sometimes little attentionwas given to cleanliness and proper care of the furnishings, despite the
fact that he kept urging this, might I say, almost to the point of annoyance. He insisted on having
good, solid furniture in his room. For example, speaking of chairs, he would say to me: That is how
they are going to last longer; and that is also true of the other furnishings, as time goes on, or
expressions of similar intent. The chairs were straw-filled and of a dark, reddish upholstery. In the
other houses, the chairs might he of a different color, but I do not now recall what colors, exactly.
Here. in Albano he also had a second-handed walnut writing desk, an old style large settee which he
would set off to one side, preferring to use the chair. He also had a side-table having a similar red-
colored stain as the chair and upon which he would set his things. He loved to have his room
perfectly clean, even though the furnishings may have been poor. And in order to have things last a
longer time, he would have them repaired or restored whenever the need arose.
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He preferred to have the bedstead made entirely of iron and the table, varnished in order to
avoid being worm-eaten or damaged by insects. Such was his own bed here as well as in the other
houses as could be arranged. Likewise, he preferred to have a large that, as he remarked, in case of
illness the sick person would be able to move around. He recommended that the stuffing of the
mattresses be from the foliage of corn because it would not flatten out easily and could he changed
when the circumstances required it. He liked a hard bed, that is, with hard slots underneath and the
mattress equally packed tight.
He was happy to have two rather large pillows and that he be elevated so that he could
breathe better, I think. In the wintertime, he used a quilt of modest color an in summer time a light
coverlet. Since he was not one who could become warm easily, whenever it was possible during the
winter season, he would have the bed pre-healed, but I do not recall whether this occurred only
during the last years of his life or also before. However, I think that he did not have that done before.
He saw to it that the sheets were clean and was distressed at the slightest sign of dirt. One time, here
in Albano, he had themwash a sheet again when it came back fromthe laundry still a bit dirty in one
area.
He did not care to have worldly pictures in his room, but only holy ones. Portraits of
benefactors and other worthy persons in the Congregation were placed in a separate location. At the
head of his bed, he had a holy-water font containing blessed water. I observed that he would see to
the cleansing of that holy-water font as well as renewing the holy water therein. He likewise had an
image of the Crucified Lord and of Mary most holy nearby. He had the practice of placing a crucifix
at the heading of his bed.
On a side-table and on his desk he also had a crucifix and an image of holy Mary. Everything
would be arranged neatly and symmetrically. One pile of letters were those that he had received,
another was a pile dealing with Mass intentions along with pertinent notations, another pile
contained letters of urgent matters that required preferential treatment. Then, too, there was the stack
of letters that could be answered more leisurely and those that were slated to be preserved. Also, the
pile of letters that were ready to be tossed out and which he would gradually burn. All of those piles,
with the exception of those to be discarded, were carefully wrapped in an outer sheet of paper
bearing on the outside an identification that could be noted at a glance. Sometimes he would give
this treatment even to the letters that were scheduled to be discarded if he did not have the
opportunity yet to burn them. He handled all sorts of business matters in this same way, arranging
things in next piles with an identifying folder on the outside.
From time to time, he would renew that outer folder, depending on how soon the matters
were completed and as he would cancel out the ones that had been expedited. With this system, he
managed to maintain a very excellent order in carrying out the work to be done. Order was essential
in his way of life. One day, when I entered his room and he had his desk in a bit of disorder, he said
to me something like this: "Do not be shocked, but I have not as yet been able to get all the piles in
order yet". When he was ready to travel somewhere, he would put all of those packets into a black
bag made of cloth so that wherever he would arrive next, he could quickly put things out in front of
him and find just what he was looking for. That is enough about that.
He kept his well-bound breviary immaculately clean. Another one that he had from the
beginning and which he used when he traveled, he gave to me and it, too, was still in decent shape. A
third breviary, which was likewise in good condition, he would hand over to me at times when we
recited the office together, and he would say: "Be careful not to soil the pages, and especially watch
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so that you do not stain them with tobacco," or similar words of caution. He even kept his ordo
well-protected and clean. When we came to the end of the year, it looked to me that he had not, so to
speak, used it at all even though he had always carried it along with him wherever he went. I note
here that when he traveled, he used to wrap it in a clean, white paper.
He would frequently dust off the side-table where he kept his business affairs. His wash basin
and water pitcher were neat, as well as everything else. One cannot exaggerate the concern that he
had for cleanliness. Even when was away, he frequently wrote and asked someone to sweep out his
room, dust it and remove spider webs. He urged them to air out the bed covers and see that the
mattress was properly cleaned. Likewise, they were to check to see whether there were any cracks in
the walls, or that mice were exterminated, and that the room was regularly aired out. These were
things that he recommended to all, when he was in the houses.
In short, his room was always to be in shipshape order and clean: the chairs, the side-table,
the bed, the walls-everything had to be symmetrically arranged, otherwise he would immediately
restore things to their proper place. Everything had to be well-ordered.
I shall say a few words about the room that the Servant of God would use on the occasion of
the ministry, even though I have already mentioned a few things. First of all, he preferred to have a
room that was as close as possible to the church where he was to preach. He wanted it to be apart
from the others, but to be in the section where the missionaries were assigned to reside. He himself
liked to select the roomset aside for him- a roomthat was vacant, well-aired and spacious. He, then,
would adapt himself accordingly. I note here that he would definitely adjust to the room purposely
reserved for him, and, in fact, I am sure of it. Occasionally, he would yield it to others. When he
finally settled down in a room, even though it may not have been too comfortable, he did not care to
make any changes, at least as far as I know. He would remain, as he himself often said and as I have
pointed out before, where God chose to place him.
Even in those circumstances, he was very careful about cleanliness, despite the poverty that
was encountered in some of those rooms. He insisted on having everything in its proper place and in
good order. This matter of neatness and order was always close to his heart no matter where he
happened to be. But, it was done in such a way that he did not become upset if it could not be
achieved. He simply adapted himself to the situation and went right on ahead. He did not use tobacco
and urged the members of his community who had not begun to use it, to forego it.
He had changes of clothes, but I would not be able to say what the precise number of changes
he had. In general, I can say that he was sufficiently provided for, taking everything into
consideration. I wish to point out that in the work of the ministry, he needed a good quantity of
clothing since he frequently had to change, for at times even his cassock was soaking wet from
perspiration. Perhaps it was from Bartolomeo that I learned that the cassock often had to be kept
aside for two or three days in order to have it dry out. In the mission given in Genzano, as I was told,
he was soaked from perspiration all the way through to the cape that he was wearing.
I was told by Gigia that the Servant of God possessed a walking stick that he had gotten from
his grandfather or from one of his ancestors, I do not remember exactly, and that, at first, he used to
use it. I saw it myself. It was light in weight and the knob, if I am not mistaken, was made of gilded
copper. However, I have a doubt. It seems to me that at the time when I first met him, he was using
this cane whenever he went out for a short walk, but I express this recollection with some feeling of
trepidation.
Let us now take a glance at the Servant of God's residence in Rome. I restrict myself to
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speaking of the home that he had at the end of 1820 and the place where he died. This residence, as
is well-known, was located in the Savelli building and consisted of three large, spacious rooms, a
medium-sized room with an adjoining small area for washing oneself, and one smaller room. In
addition, there was the dining room, also quite spacious, and the kitchen. There was a small
courtyard, a loggia and a small area where the chapel was set up. Previously, he had another place,
but, when Prince Orsini took away his entrance into the house from the side where the hill was, he
also took back some of the area and reduced the rent. Up to that time it had been seventy-two scudi,
if I am not mistaken, and it was reduced to seventy scudi, as I learned from Gigia.
In later years, the Servant of God wished to cut down on these expenses and was eager to get
a smaller house. However, Paolina opposed that idea and so he had to remain there. It was a usual
thing for them to change rooms from time time and to rearrange the furniture when it was time, for
example, for spring-cleaning, to make sure that the house was in good order. After the Servant of
God had assigned a good-sized room to be occupied by Paolina and Gigia which met with their
satisfaction, he could not make any further change. That is how things remained.
He did not allow profane pictures in the house, nor rare paintings, but, ordinary ones, and
some were even of paper. He had pictures of Albertini, Cristaldi, Leo XII and Pius VII and these
were kept in his room. The frames were of gilded wood, some were simple varnished wood. The
dressers: some of walnut, others of polished wood. The tables: some, of polished wood, others with a
red varnish or walnut-colored. In his study, where he would receive visitors, they were polished
wood. In that study, he kept his collection of books in a wooden cabinet stained red varnish (please
note that here I amdescribing the status and arrangement of things during his later years.) The books
that he had selected, reflected his mode of thought, that is, ecclesial, kind, apostolic. Works on
asceticismabounded, as did the lives of the saints. There were books on the Scriptures, theologyand
sermon materials.
On his dresser, there was a set china for serving chocolate or coffee. Some of it was veryfine
china, but modest. In that way, he able to offer, with politeness, decorum and cleanliness, a bit of
chocolate or coffee to a bishop or prelate, to religious or to different people who would come to see
him. He also had small, golden teaspoons which he used daily. Likewise, on top of the dresser and
the small tables, there were other religious objects, such as small, monastic urns with the infant
Jesus. He also had two antique clocks. There were large copboards in which he kept devotional
materials for the ministry, various printed matters and other things.
He would say to me that all these furnishings (which were more or less abundant and kept
increasing) would all be used when they got a mission house in Rome. It seems to me that that is
exactly what he said that he had in mind whenever he would add something else, making it available
for future use. Gigia told me that she said to her uncle that he should not leave things with
restrictions attached and that he said to her that he was not doing that. The Servant of God said to me
that when the three of themwere dead, the family would be extinct and that everything that remained
would belong to the Institute. Fr. Biagio Valentini remarked to me that the collection of books,
which had the value of three hundredscudi, belonged to the Institute and that he wanted to transfer
them to the hospice. I replied that as long as Gigia was alive, that collection should remain there in
the house since she was quite a sensitive person and would, have been hurt. So, it was left there.
In the roomwhere the Servant of God kept his books, he also had two long sofas of varnished
wood and upholstered in a blue, woolen material. They were kept clean and, were modest in
appearance. At first, he owned another, antique sofa of gilded wood, adorned with green damask
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cushions, but later sent it to Albano with a. few other antique chairs also in the same green damask.
They were put to use in the recreation room as well as in the hallway. His bedroom was furnished
with those things that got shifted around. In the latest change, he selected one of the large, spacious
rooms and moved the table, embossed with pieces of marble, and placed the clock on it. It seems to
me that he also placed two candlesticks there. He also had a dresser upon which he put an image of
St. Francis Xavier and candlesticks. Along side were two small, side tables with the urns that I spoke
of before. In another part of the roomhe had his writing desk with drawers and small compartments,
an inkstand and a letter duster. Actually, he had three writing desks: this one, another in the library
and a third one in another of the large rooms where he spent a great deal of time writing during his
final years. Thus, in all three of them he kept a supply of writing materials.
In the library, the writing utensils were made of silver, for it was there that he received
visitors. In another, the utensils were of brass and were used at the writing desk located in the last
room described. The third was of pottery and bronze and were those used in his bedroom. The
Crucifixes that rested on top of the writing desks in two of those locations were of gilded bronze, if I
am not mistaken, with the cross made of. wood and the base in marble and wood. One was
medium-sized, the other smaller. On writing desk in his bedroom, he had a more ordinarycrucifix as
far as I can recall. At the writing desk in the library, he used a chair that matched the sofa, whereas in
the other two locations, the chairs were stuffed with straw. He had nothing on the floor upon which
to rest his feet, neither carpets nor woven straw mats. The windows were covered with muslin
curtains and accompanying fringes; they were kept clean and properly draped. On each side of the
bed he had small cabinets with drawers and one of them was used as a night table.
The bed was fittingly elevated and quite roomy, though not overly so. The ironsupports
were varnished as were also the slats. Two well packed-down bags of straw served as a
mattress. At first, I noticed only one mattress. Later, I observed that he had a second one
which, according to our usage, was one stuffed with corn foliage. Still later, I noticedthat there
were two mattresses as just described and I believe that, this was done inorder to provide more
comfort for reasons of health. The sheets and, pillowcases were made of a rather fine cloth as
were his hand towels. In the winter, the bed was furnished with a quilt that covered him on
three sides; it was modest as was the one in Albano.
I do not remember whether he had blankets underneath. In Albano, he had two light
blankets, but used them according to the weather. In the summertime, one cover, as far as I
recall, made of white cloth was adequate. The pillows were quite large and he also used one at
the foot of the bed. At the head of the bed, there was a silver holy water font made in an
ordinary fashion, a Crucifix and an image of most holy Mary. In regard to silver, I heard the
Servant of God say to me one, if I am not mistaken, that things made of silver are always
money in hand. Previous to that water font, he had another, but I do not recall what it was like.
Facing the bed, there was an image of the Blessed Virgin made of paper. It was given to
him by Pius VII as I mentioned before. As far as I can remember, beneath that here was a
mother-of-pearl representation of the three Magi, but I amnot altogether certainabout this. In
that same room, he had other pictures, namely, two or three others and it seems to me they
were of paper also, or at least two of them framed in wood.
In the hallway, there were four pictures: one the holy Magi, another of St. Francis
Xavier, he third of Jesus the Nazarean and the fourth, I believe, was of the Blessed Virgin
Mary. There other small pictures that I am not able to describe nor give details that are
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certain. Throughout the house, there were pictures of the VirginMary, St. Francis de Sales, St.
Joseph and Jacob, asleep or watching the ladder. In one of the large rooms, there were the two
images of most holy Mary that he took along on missions. These pictures were painted on
canvas but were not of special worth. On one of his dressers, he had a standing Crucifix. Other
pictures reproduced in paper as well as other ornamental objects were there about, of little
value, modest but with sacred themes.
It occurs to me, at this point, to say that Bartolomeo had Spalladoro make a small
portrait of the Servant of God. Spalladoro made this design while the Servant of God was
writing at this desk, but it was done without his knowledge. He told me one day that it could
not be done because he was always moving about. I learned then from Gigia that after much
insisting on her part, the Servant of God finally surrendered and allowed this portrait to be
made by Spalladoro, but that it annoyed him to remain seated. It seems to me that he did not
succeed in finishing it. As far as I can recall, from that point on he would have no more to do
with the matter. Gigia kept this portrait later, even though Bartolomeo at first kept it in his
possession. I contacted both of them, but I have not succeeded in finding that portrait of the
Servant of God. I, too, tried to get himto have a portrait made, but I failed in this attempt and
consequently discarded the idea.
Now, back to the topic - on top of one small table, he had a tobacco box made of olive
wood or some other wood with a clock in the middle. This was a memorial left to him by his
good friend Del Sole of whomI have spoken before. I do not recall precisely whether he had a
little bell as part of the silver writing utensils or not, but it seems to me that he did. In the last
years of his life, it seems to me, that I noticed a small bell of the type that they referred to as
"the bell of Loreto". I fear, though, that I may be mistaken.
The last time that he returned to Rome, he had them purchase an easy chair, but it
seems to me that he did not make use of it himself. He did not have a heating stove of any sort.
During his last illness, he used a brazier, but was still unable to
keep warm. There were no coverings on the small tables except for a small, light one onthe one
he used for eating. When that wore out, he never got another. In two of the small writing tables
or desks there was a drawer and tablet, as is customarily used these days. On another desk,
antique and of walnut, he kept a cardboard box covered in black.
He did have a change of table linens, but I am not sure whether they were actually of
fine linen. He likewise was provided with a change of fine dishes and bowls but not too many.
In addition, there was the box containing the silver table settings, along with a large ladle,
serving fork and carving knife made of copper for use in the kitchen, along with other
necessary utensils. He also had enough linen service for all at the table, including us who would
just happen to drop in. I do not thinkit was too much since he kept it all in a sideboard. I know
that Paolina would often change it. Tucked in with the linen service I believe that at first there
were bits of sweet smelling herbs. Later, I do not know what they did, but here it in Albano I
have observed that he did use sachets of flower buds. In the later years it seems to me that they
were no longer used.
In the Direttoriofor president of a mission house or a house of studies he included that
particular item regarding the use of sweet-smelling herbs with the table-linens service.
However, when he reworked that Direttorioin 1835, he made this conditional adjustments: if
it is considered helpful and useful for the sake of their preservation". One cangather fromthis
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how particular his education for the members was, and, as a matter of fact, in that same work,
one can detect the insistence he made on cleanliness and on proper training in manners and
politeness.
In the chapel, at first, he had candlesticks, made of wood, but silver-gilded, which he
later sent to Albano and replaced themin his chapel with painted, wooden candlesticks, if I am
not mistaken, of a topaz color and adorned with touches of gold. There were also little statues
of gilded wood and particular relics. It was, however, all second-hand material that he had
acquired, but in good condition. He had different ornamental furnishings which he would use
according to the time of the year. It seems to me that he also had a special covering for the altar
that was used on solemnities.
Off to one side, there was a prie-dieu made of walnut that had small drawers in which
he kept all of the reliquaries, some of silver, others of tin, or who knows what. Near the
prie-dieu he had a small image of St. Francis Xavier in the monastic style. At first, he used to
have a small, oval-shaped picture of St. Francis Xavier, with crystal and a silver motif on top,
placed on the altar. That was the one that he would carry along with him on his missions.
Later, as I mentioned before, he placed it on the dresser in his bedroom. In the chapel, then, he
placed a small painting of the most Sorrowful Mother. The big painting in the chapel was not
his property, nor was the altar, for they belonged to the Prince. He had various types of mass
vestments, that is, those for every day and those for feasts, but none that were highly expensive.
The same can be said for his albs and other articles. One chalice was made of silver, with
ordinary workmanship. It seems to me that he had another made of gold-lined brass and a
silver cup, but I do not remember exactly. He sent one of them here to Albano.
I point out here that fromtime to time he went about making aninventory of things and
thus would make provisions in those houses that needed sacred furnishings, but also other
things to be used in the houses, even to the need for clothing to be given to the Brothers as well
as to the missionaries - all of them happy to receive this help. So, to one he would give a
cassock, to another shoes, to another a cincture.
He had a second chalice of silver and, as far as I can remember, it was an antique. I
believe that the Servant of God did not use this one at all. The chapel was properly arranged,
clean and well-supervised. I myself celebrated mass there when the Servant of God was away.
The three rooms that I described before, namely, the library, the reception room and the
Servant of God's bedroom were always kept in perfect arrangement and clean. They would
catch one's eyes because of their perfectly neat arrangement andcleanliness. Everything was in
good order and as neat as possible.
From all of this description, one can note that there were no trifles or knick-knacks lying
around that would give an impression of being worldly. For a priest, subject to and related to so
many things as was the Servant of God, it does not seem to me that much more could be said except
that things were thus arranged as I have explained, especially if one pays attention to the manner, the
objects involved and their purposes. We add that the Servant of God told me one time that he did not
have the vow of poverty and it seems that he made that observation with respect to his clothing and
other conveniences in the household. Finally, if the Servant of God had shown himself to be
unprovided for or sorely needful, perhaps he might have been judged to have that esteemattached to
poverty which he was not seeking for himself. I believe that he would have had to take another
direction to follow which he did not feel called to.
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Now I will report a few snatches from the letters which the Servant of God addressed to
Canon Betti. In one that has no date, we read:
"So, you speak to me About an apartment? Vita communis. The room set aside for the
humblest auxiliary brother is for me. Hence, I shall no longer come to Benevento. God does not wish
it. Do not paint it at all. I regret that you are not in Giano".
I forgot to mention that the house in which he resided in Rome was painted, but with a
modest and ordinary color.
In another letter of January 15, 1829, we read:
"You say that you are getting an apartment ready for me? Palatium meum vita communis,
secus nihil mihi sapit ... I realize the great good. Especially be aware of this, that such is the case here
in Romagna and already they are preparing anewfoundation. Offer prayers so that my demerits, my
love for conveniences does not constitute an obstacle".
In another of August 18, 1828, we read (as he is speaking about his silver shoe buckles which
he is planning to change for steel ones, as he must have written to the same Canon Betti):
"You say that I should give the example. But I answer that my way of thinking is such that
before making any changes in the matter, I shall give it considerable thought. In the meantime, I
approve of your continual insistence on the matter! I am in need of another buckle, one of gold, that
will unite my heart gently to God. And, as for externals, I love propriety and simplicity and I do not
have the heart to make others think that I have all that perfection which indeed I do not have! You
know that I am very much concerned about externals and in this I amdifferent than others. It means
that as soon as the ones I have now are worn out, the matter will be taken care of quasi aliud agens.
You, however, should continue pressing the point and recommending that very thing. Therefore, in
general, I have yet to ponder over some things; however, I repeat, adhuc modicum."
From these expressions, one can see what the spirit of the Servant of God was.
With regard to conveniences and detachment, one can also recall his having declined
promotions in the ecclesiastical career whenever they were offered to him-surelyan opportunityfor
him to satisfy any craving that he might have had for conveniences.. In reference to this, I shall add
only two selections fromthe Servant of God's letters to Canon Betti, which have been brought to my
attention. In one, that bears no date, we read:
"Finally, in regard to myself, you are very correct in being inspired by imaginative and
possible ideas which showthe greatness of a soul in the image of God. But, a posse ad esse non tenet
illatio. So, listen: I have begun the devotion to St. Joseph and from this devotion it will become
clearer to me that the interior, hidden, most private and secret life is the grace that I shall ask the
Saint to implore for me. Therefore, may you wish me to be freed of the present troubles, not onlythe
one that you have in mind, for I feel secure about that, but from anything else that might happen.
And, indeed, let it be so in regard to the government of the Institute, so that I might remain apart in
San Felice - something, too, that I would easily see as good for you."
In another letter of October 21, 1828, we read:
"Please, do not speak of what you have in mind with respect to Rome. I spoke of it only in
reference to our history with Albertini, yet, in how many different senses one can interpret things! I
am close to death. So, pray to God that I be released from these duties. I shall do nothing else that
will confuse others, besides being confused myself. You know me very well and have had reason to
be very close to the matter. One more thing: in communicatione spiritus ... God is calling me to a
hidden life. Oh! How strong is the desire that he has given me! Would you like to know something
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else? At this very moment, I amfearful of that calling. I have no background for it. Yet, that is howit
is. It is the devil at work. Ama nesciri et pro nihilo reputari. In every way that you can, praythat God
will impress it even more upon me - this matter of ama nesciri. By his mercy, he has impressed this
upon me. I enjoin you to offer prayers ... and it rather seems to me that soon the time spent in
Bologna will prove itself. I will be at peace wherever God may keep me, yet exceedingly in need of
reform."
The "time spent in Bologna" referred to an interpretation of a prediction made to the Servant
of God, I do not know whether it was communicated by Albertini, but I think it was so, namely, that
the Servant of God, before his death, was to give a mission in a large city. It seems to me it was one
in the Papal States, but it could also be verified in the mission he gave in Rome in the Chiesa Nova,
which I have already mentioned.
After everything that I have said up to this point, I nowstate that I did not ever notice that the
Servant of God was eager about exquisite, delicate or superfluous things, understood as such in the
sense, of De Sales. If he did look for some convenience whenever he was engaged in the ministry or
was visitating in the houses of his Congregation or even in his own house in Rome, those things, in
my opinion, were sought only to lessen the difficulties and the weight of human existence, as can be
easily concluded from what has been said.
I shall add that the Servant of God claimed that he was better off outside Rome rather than
within it, as can be seen in a letter to Cristaldi which I have reported - that he enjoyed better health
when he was engaged in the acts of the ministry.
His Relatives
Before his exile out of Rome, the Servant of God lived with his father, mother,
sister-in-law and niece in the Altieri palace. While he was in exile, Antonio, the Servant of
God's father, after the death of his wife Annunziata, marrieda secondtime. This marriage was
not a happy one. Paolina told me that this second wife of Antonio was very fond of wine and
was found intoxicated on the ground out in the street. I did not care to look into the matter
further. But, Paolina added that she simply could not stand her and that she herself had
withdrawn to another part of the Altieri palace and placed little Gigia with the Maestre Pie
nuns. The Servant of God must have learned about these very unfortunate circumstances and,
when he returned fromexile, he settled down, as I learned later on, in the Gonnelli household.
Paolina told me that he first went immediately to his own original home. The Servant of God
asked Paolina what she wanted to do. He learned that she was not interestedingetting married
again and, if I did not misunderstand, that she wanted to remain in the Del Bufalo house where
God had brought her. He advised her to be patient and wait until he would be able to find
another house where he could make provisions. In the meantime, he remained in the Gonnelli
housefor around fifteen days, as I learned. After finding a residence near San Gregoriuccio in
the area of San Marco, he went there to live with Paolina and Gigia. Thus, the Servant of God
restored peace of mind to Paolina, while leaving Antonio withhis step-mother. Inmy judgment,
he observed with perfection what the Church canons say with reference to priests under the
title: Decohabitationecummulieribus.
From the very beginning, when I found myself in Rome with the Servant of God, I
learned about this living separately from his father. I felt somewhat at odds in my mind, but I
never had the heart to askthe Servant of God about it. One day, however, while out with me on
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a walk, he told me that he was separated from his father because of the latter's second
marriage and that he did not want to have other women in his house. Antonio and his second
wife could set up their own household. It seems to me that he added that Paolina could not get
along with the other woman, but I do not remember this exactly. He got along well with his
father who would visit himin the Servant of God's new residence. In that house, I sawnot only
Antonio but, even later on, the second wife. It seems to me that in later years, even though I
had not met her, Paolina had pointed her out to me. She spoke to me about her, as far as I can
remember, after the death of the Servant of God. I learned fromPaolina that this woman later
began to live a better life. If others were shocked by the fact that the Servant of Godlivedapart
from his father I am not able to say precisely. I would like to say, however, that those
individuals were not at all aware of the justifiable reasons for that separation and that the
Servant of God was 'm no way obliged to manifest to them his motives, especially since he
continued always to treat his father with charity and respect.
In speaking now of the type of life that the Servant of God maintained with his
sister-in-law, and his niece, I shall say first of all that, fromwhat can be concludedfromwhat I
have said up to now, his intention was that he would not continue this set-up with sister-in-law
and niece for a long period of time, but only as a temporary arrangement. That was so because
he had in mind becoming a Jesuit. Therefore, he hadto thinkabout providing for the two ladies
in some proper boarding house. However, when he set aside the idea of becoming a Jesuit and
had taken up the ministry, he had also to continue to make plans about them. It seems to me
that I gathered these facts from the talks that we had together in those early years. This same
conclusion can be reached by reading letters to Cristaldi and to Bonanni, letters which I have
already reported to you. Whatever the case, Paolina told me that he made arrangements for
her to live in Santa Rufina, but, I do not recall at what time. She told me that she could not see
herself being shut up like that, for she needed to get-out into the open air. In fact, she regularly
went out of the house for Mass, for religious functions, or for some other reasons, even when
the weather was bad. She told me also in later years, she experienced dizzy spells and, as far as
I could discover, she would be pleased to have her daughter with her as a solace.
As for Gigia, who was quite sensitive in those later years, the Servant of Godusedto say
that she not fit in well in any convent and that is howthings would be. At first, though, he used
to say that he would have liked to have his niece as as his sister-in-law to retire to some pious
place. I, in speaking several times to Paolina and Gigia, sawthat Paolina was not at all disposed
to listen to anything at all about convents. Gigia showed a bit of an inclination, but thenwhenI
would ask about it, she would begin laughing and then would say that she would do the will of
God.
The Servant of God had put not only himself but also his sister-in-law and niece under
the spiritual direction of Albertini. Whenever he himself was outside Rome, Albertini would
take care of even the temporal needs of these two ladies. In June of 1818 the Servant of God,
writing fromAncona to his sister-in-law, said to her: "Continue to follow the directions, even
in temporal matters, of our very good friend Canon Albertini, to whom we owe so much". I
asked Paolina if she had been advised by the Servant of God to be assistedby Albertini, but she
looked at me fixedly and did not answer. I thought I should not persist inthe matter. The fact is
that the Servant of God tookcare of these two ladies up to the time of his death. He lookedafter
their spiritual welfare also, as can be derived from the letters that have remained, besides
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providing for temporalities. Gigia had had several offers of marriage; one of themwas handled
under the direction of Fr. Giuseppe Mugnai, who was at the time, Gigia's confessor. The
Servant of God, however, who had examined the vocation, repliedto Mugnai that, according to
the rules set down by Albertini, there was no calling at all and that if he had decidedinfavor of
the affirmative, he (Gaspar) would have placed Gigia immediately ina convent fromwhichshe
would not depart except to go to the altar. In the meantime, arrangements for the temporal
items should be made without the bridegroomhaving any hope of living inhis house. This came
from a copy of a letter of the Servant of God to Fr. Mugnai. Gigia remained unmarried.
Both of these ladies (Paolina and Luigia) were upstanding in character and very proper.
Paolina had a tendency toward scrupulosity as far as I could detect. While the Servant of God
advised her to receive holy communion more frequently, she would answer that one does not go to
communion without first going to confession. At times, I would say to her: "But your sins are such
and such", and I would name them for her. Stunned, she would reply: "How do you know that'?" I
would answer: "I just know, so you can go right ahead without any trouble to receive communion". I
amsure, though, that she could not be convinced. Gigia, fromwhat appeared to be the case, was not
bound in that fashion, or, at most, was a bit doubtful, yet frequented the sacraments.
Along with Giovanni, Gaspar's helper, theywere accustomed to recite together the Chaplet of
the Sorrowful Mother, the rosary, as well as other prayers. Every day they would go out to assist at
Mass when possible though Paolina attended the Servant of God's Mass in his chapel. They would
likewise go to the services in San Nicola in Carcere and, at tunes, elsewhere.
They dressed modestly, Paolina always but not Gigia. The Servant of God would recommend
modest dress, attire that was not showy but was graceful. He was particularly concerned that Gigia
should growin piety and detachment as the years passed by. Often he gave her good pieces of advice.
When he was away from Rome, he would write to her of spiritual matters whenever he felt it would
be useful. We have several letters of this Type preserved. Since Gigia was of a vivacious sort of
temperament, the Servant of God felt that it was prudent to keep her occupied. While he had
Bartolomeo, his helper, handle many things, he would ask Gigia to do others. Thus, she maintained a
letter correspondence with me, with others in the Congregation, as well as with outsiders. She made
arrangements for ordering things that were needed in the house. However, with regard to things that
were pertinent to the management of the Mission Houses, that remained entirely dependent on the
Servant of God.
I remember that, one time, when she had taken care of a request without having informed
him, she was given a rebuke. After that, he did not want any expenses to be assumed for particular
individuals unless the money had been previously provided for by them or unless he was first
consulted. He did not want the transfer of funds and on this, too, he issued specific orders to his
niece. When, for example, uniforms worn by the St. Francis Xavier group were to be made in the
places where he was giving missions, he would state the manner in which these were to be handled.
When he was away from Rome, he wanted everything to be kept properly registered, so that on his
return. he could ask for an accounting of every minute detail. At the beginning, Gigia, in writing to
him, used to do so using the nane of Vincenzo Severini, one of Gaspar's assistants. Later, he was no
longer able to be of much help. Without difficulty, we began to deal with her in our letters as she
continued to work in Severini's name. She soon became well-known and no one was shocked by her
being in charge. She was quite talented in handling problems and was diligent and exact. It was a
blessing that we had such help and for the Servant of God it was a source of relief. We have, in our
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general archives, letters written to her in which one can note the jobs that the Servant of God gave to
her. I shall observe here that he wanted these two ladies to depend in everything on him and that
nothing, should be done without his approval. I, myself noticed howhe dealt with themwith a gentle
spirit and yet with firmness.
I shall present now a few thoughts taken from a letter of the Servant of God to Gigia, dated
October 22, 1830, which says:
Once and for all, it is understood that you will always be equally cheerful about my travels.
This is the great teaching of De Sales. St. Francis Xavier was born in Spain and yet God wished him
to go as an apostle to the Indies. There would be very little good work done in the world if each one
were to seek only his own comforts. I, too, would be pleased to remain at home; but, then, I would be
adopting myself to human will and not to God's will, which is something that should never occur.
That is why one says "Fiat voluntas tua". It is not good to have inopportune desires, for in doing so
one could be displeasing to God whom we are to serve with cheerfulness. I shall remain away
whenever God wills it; I shall he in Rome whenever God wills it. Indeed, I shall soon be returning
there since I do not have a winter cassock with me. In this regard, ask your mother to check all the
winter garments, as I amhopeful that they will be adequate for the season. You are to order two new
birettas for me and two skullcaps of the customary type, lined as usual and made of satin, so that I
will have themimmediately. In fact, you might order three skullcaps. Be sure that you do not make a
mistake about the form.
In another letter, without a date, we read;
You should be joined to me in spirit and should carry out whatever I ask of you. It seems to
me that is the rule to follow. It surprises me, indeed, how it has come about that you have strayed
from my sentiments. In all things adore the will of God. In some cases, you are not to cease
consulting me and coming to an agreement with me, offering to God also those small crosses. It
would be most proper to bear them with equal energy and sustain them with a sense of holy joy for
the love of Jesus who has given us so many examples of howto suffer. I, too, amaware that many of
those crosses could be lessened, but that does not depend in any way on us. I try to use the twenty-
four hours of the day in doing the duties that I have and I seek to make progress. May you also do so
and we shall walk the way to Calvary along with Jesus, who is bearing the Cross, and with the
Sorrowful Mother who accompanies him. You already knowthat if one particular cross is not there,
surely another will present itself. We simply will never exist on this earth without crosses. Courage,
therefore. This is the way laid out for all and assigned to all by the Lord.
In another likewise undated letter, we read:
Correctly do you say that God makes us realize that it is a wretched thing to weep over
situations that really deserve a happy acceptance. Through themwe serve God and give gloryto God.
Observe how many different ways we can peacefully bear the cross. The first is to carry it patiently;
the second to bear it with joy; the third to sustain it with exultation. Nowcan you see howurgent it is
to raise ones spirit to grand religious thoughts? Of Jesus Christ we read that "proposito sibi gaudio
sustinuit crucem, confusione contempta". And, the Apostle said: "Superabundo gaudio in onmi
tribulatione". I have no doubt that little by little you will mature in this way of life that is willed by
God.
But, even Gigia was subjected to various problems, in keeping with God's dispositions, so
that the Servant of God was not deprived of opportunities for exercising virtue in this regard. Here is
what he writes in an undated letter:
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Finally, I want to say that all this is confusion produced by the devil to whomone must give
no heed. They are the eccentricities, I repeat, of the enemy of everything good. By studying the
Crucified Lord, everything assumes good order; by following human inclinations, all ends up in a
confused mess. It is inevitable to have to face crosses. I shall not remain in the house nor in Rome for
very long. I shall see that you will have a place to stay and thus we will not have to pay for staying in
a convent. God is expecting you to accept a greater degree of suffering, and when he has obtained
what he wishes of you, this whole storm will have passed over. Be cheerful in the Lord. Remain in
peace and offer all as a sacrifice to the Lord. The thoughts that you felt you had to express to me in
reference to Bartolomeo, I shall not weigh too highly because they seemnot to be in accordance with
God's way. This is all that I can say at present, reminding you, however, that in the month of March,
you must make an offering of a more beautiful flower of virtue. May God fill you with his blessings
and I remain ...
Fromall of this, you get some idea of what the conduct of the Servant of God was like toward
his niece and sister-in-law.
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CHAPTER VI
The Saint
1. An observer of divine and ecclesiastical laws.
From the time that I first became acquainted with the Servant of God until the
time of his death, that is, a period of around seventeen years, whenever I approached
himor dealt with him, or whenever he would consult with me concerning his interior life,
that is, whenever I happened to be with him and Father Biagio Valentini was not
present, I noted that he was diligent in observing in each and every exercise those
things that pertained to the precepts of God and of the Church. Often he would ask me
whether in this or the other of his actions or discourses there was any offense to God,
concerned as he was not only of avoiding grave sin but even the slight ones. In
particular, I remember that, when he was asked by one of our Brothers-in-service for
permission to take care of a certain job on a feast day, he asked me whether he could
grant that permission. Thus he was trying, to the best of his ability, to avoid the
transporting of baggage used in the ministry on feast days. He was most exact in
whatever related to the worship given to God and even greater was his respect for holy
places. During one mission, upon noticing a couple of youngsters chattering in church,
showing little respect, I heard him reprimand them. Likewise, in many other
circumstances, I noted his concern for holy things.
He was most respectful towards his parents. In reference to his father, with
whom I became acquainted, I know that he acted toward him as a true son. In this
regard, I enjoy relating part of a story which will help make clearer the conduct of the
Servant of God when he was separated from his father. This was reported to me by
Paolina Del Bufalo, the Servant of Gods sister-in-law. I mentioned, elsewhere already,
that while he was in exile, his mother Annunziata passed away. Antonio, become nowa
widower, was giving some thought to entering a second marriage. However, the
situation was not like the first one. The good and pious Paolina, who had also become
a widowwith a daughter, was left by the Servant of God to live with his parents when he
was deported from Rome. She spent her days in withdrawal throughout those trying
times while sending her daughter to be trained by the Maestre Pie. When the Servant
of God returned to Rome and learned that Paolina wished to remain in her status as a
widow in which God had placed her, he resided for a few days in the Gonnelli house
until he was able to find a house for rent in San Gregoriuccio near St. Marks. He
summoned his sister-in-law and his niece and took both of those ladies under his care
and direction as he had agreed with his father, so I imagine, in order to avoid any
conflicts. They stayed in that house for a short while, then moved on to another on the
Via Margana, and, finally to the Savelli Orsini building on Piazza Montanara where he
died. Even though the Servant of God, in this way, lived apart fromhis father, he did not
fail, as I have said, to be of assistance to him in whatever way he could, just as he
himself told me and as can be seen in one or the other letter to Monsignor Cristaldi.
Furthermore, I learned from Monsignor Santelli that while the Servant of God was in
exile, from time to time, he would send to his father whatever money he was able to
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get. When I would be in Rome, many times I saw Antonio come to the Servant of
Gods house where he spent some time and even, on occasions, brought his wife
along. Likewise, I noted that there was an harmonious relationship there. I know, too,
that on one occasion, the father came to visit in Albano and the Servant of God handled
himself as a true son. Finally, I learned fromLuigia Del Bufalo that when his father died,
he arranged for a solemn funeral service and also saw to the placement of a grave-
marker where he was buried. I have seen it myself.
As far as I can tell, the Servant of God made those decisions only after also
consulting with his spiritual director Albertini upon whose help he depended in all
things. I was able to gather this also from a letter written by him to Cristaldi on October
28, 1815 in which he says: I surrender myself to the will of God since I never make a
judgment about my problems on my own . So, now, I will give you the reason for
which I have had to sacrifice my own desire of being a son of St. Ignatius and this
seems to be an allusion to his relatives whom he did not want to abandon.
In addition, I knowthat the Servant of God placed his sister-in-lawand his niece
under the direction of Albertini. Whenever he would go out on mission work, he
entrusted both of themto himas I discovered in one of his letters written to his sister-in-
law on June 25, 1818 from Ancona. That letter is preserved in our General Archives,
Protocol Lettere varie, Volume II, in which he says: Here I am visiting you again by
letter, urging you to have tranquillity of spirit and asking you to take good care of your
health, maintaining yourself as you know you should. Continue to hold to the
regulations, even in regard to temporal matters, given to you by our excellent Canon
Albertini, to whom we owe so much, and be very assured that all will go well; my will is
in keeping with yours. Let this serve as a confirmation of what we discussed in person.
Your life and all your concerns will go along like clock-work, when you always faithfully
fulfill what he says to you. I know that you are already doing so and still I wanted to
write this to you to let you know my own true pleasureA thousand greetings to my
Gigia, to my father, to everyone
The Servant of God wanted to situate both of these ladies in a conservatory or
elsewhere, as he intimated to Bonanni in a letter that he wrote to him when he was
working things out in Giano and as noted also in other places. He said the same thing
to me in the beginning. Realizing that he was incapable of doing that, he adored the
divine will which was disposing things in this fashion and he continued to take care of
them. Both cooperated with the concern that the Servant of God showed and I
observed that they led a life that was praiseworthy, something that the Servant of God
pointed out to Cristaldi when he wrote to him on June 29, 1827 saying to him: In
reference to my relatives, they are not a burden to me, but still I must not be forgetful of
them. God wishes it so; the circumstances demand this and their holy conduct indeed
offers me notable consolation. It is quite true that they did not make a move without
first consulting the Servant of God who, when he happened to be outside of Rome,
regulated things through his letter-writing, as I have always observed and as can be
gathered also fromthe fewletters that have been, by chance, preserved, since so many
others have vanished. In one letter, written by the Servant of God to his niece on
November 29, 1823, he says: In reply to your letter, I say to you that in order to give
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glory to God, I shall write directly to Monsignor Bonanni; I am surely hopeful of getting
the book on the love of God. What beautiful words: the love of God. Oh! Blessed is the
one who burns with that holy, celestial fire which the Lord has come to awaken in every
heart! In another letter, he says to her: Tell mamma that she should purchase some
new handkerchiefs, since I have none to send. On this, let us be in agreement. In still
another, written from Alatri on Aril 28, 1824, he says to her: I recommend that the
handkerchief be free of vanity. I have no doubt that it will be so, trusting in your good
judgment which is being perfected ever more through your union with God, pursuing
that very perfection to which, in accordance to our status and vocation, we must all
respectively aspire. If mamma should be in need of anything, let me know. Pray a lot for
me. Give my greetings to everyone and, in particular, to Father Giuseppe Mugnai. I
point out that Mugnai, as I mentioned previously, was at the time the spiritual director of
the niece of the Servant of God. In another letter, he says to her: If the nuns have
written to you, I had nothing to do with that. I only ask that you send a message to
them, since it appeared that they would be disappointed in not receiving some reply. I
would have liked that done as a sign of your good upbringing. Likewise, I found it useful
to speak to the nuns, following the method of De Sales, to indicate to them respectfully
at the same time that you are not one called to their Institute, or terms having a similar
force. Perhaps, with this conclusion, Father Mugnai, to whom you will give my
greetings, will be in agreement. But, if he wishes to allowthese things to develop in that
way, be blindly obedient to him. Make a fervent novena to St. Xavier. In another letter,
he says: I do not fail to urge you to have a proper and healthy thriftiness which we
must try to achieve. I repeat that you should always keep yourself distant from vanity of
dress, remembering that we must maintain that positive attitude with regard to dress
that provides whatever is urgent but avoids anything that is superfluous. Always study
carefully the great book of the Crucifix and therein you will find the peace, the comfort
and the encouragement for every good thing. Let us take our rest in his divine wounds,
the source of every blessing. Be totally for Jesus, our only delight. I remain
I remain silent about anything further, since everything is connected to what I
have already explained. All that I add here is that in order to sustain the burdens which
he had with regard to his relatives, he faced difficulties in having to ask for things
petulantly. And yet, he was brave enough to ask for help from Cristaldi, as is evident
from some of the letters written to him. At times, he even asked him to beg for help
from Leo XII, as is noted in the previously mentioned letter of June 28, 1827, in which
he says: Finally, since we are made of both body and soul, and thus reliant also on
temporal matters, I point out that it is propter instantem necessitatem that I appeal for
help and also because the career that I have assumed has impoverished me of every
temporal advantage. I hope, in fact I am certain, that this has afforded me the
opportunity of gaining merit for heaven. When I was in exile and had to think only of
taking care of myself, I turned down every generous offering (let this be between us)
made to me. I have no desire for ecclesiastical beneficesI wish only for sufficient
means to handle my own needs in my career; so, tell me whether what I am asking for
is just or not! Please note that I am discussing this with you, and not complaining about
you, to whom I owe so very, very much. The only benefice that I have is burdened to
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the extent of a pension of fifty scudi and the burden of offering Masses etc. The
allotment of 12 scudi, which I received in payment for the position which I have given up
with Cardinal Fontana who wished to have me in the Secretariat of Ecclesiastical Affairs
was adequate, please believe me, for just my postal expenses. Our projects are
increasing in number, the correspondence is becoming more extensive, certain
expenditures for the ministry are inescapable, If you could see how much my heart
suffers in having to keep asking for help, you would come to see even more clearly than
ever why I have the strong desire that the Holy Father who, though occupied with so
many, many other things, should not be forgetful of me. I am not asking for riches or
anything like that, but only what is sufficient for me to carry out my career. I would make
any sacrifice at all for it, even to go about begging, but I will not abandon it, if God in his
mercy finds me worthy of pursuing it. At least, I would not have the discomfort of writing
to you over and over again for subsidies. I always have our mission houses before
eyes, so to speak, keeping everything in consideration, both the spiritual and the
temporal. The scant means available and yet the many projects to be handled cause
me to be concerned so that nothing that is necessary should be lacking. Consequently,
if I should have available a single paolo, let me put it this way, I think first of the Institute
and them of myself. The Holy Father, when he was the Cardinal Vicar, had made
offerings to me and I, with due acknowledgment, thanked him. I would hope that now
as Pope he would be mindful of me and, so to speak, provide a bit of respite and
comfort for me and place me in a state of tranquillity.
From all of this, one can note how religious was the conduct of the Servant of
God in regard to his relatives and how all was directed to the exact fulfillment of his
obligations, even though his hopes were only partially achieved, which was Gods way
of disposing things in order to have the Servant of God exercise virtue.
Now, let us move on. In uprightness and charity, he was ever so delicate. Once,
when he found himself quite concerned about these virtues, since he was fearful of
sinning with every little shadow of doubt, he would ask me for reconciliation. Often he
would do so several times a day. I found him to be overly cautious; I have never
witnessed nor seen him do anything other than what was proper; in all things, he was
inspired by a love for righteousness.
He never offended anyone either by deed, by word or by writing, as far as I
know. Not only did he know how to right things that were wrong, but he would forget
them completely and never speak of them again. One day, I was faced with the
problemof speaking to a certain person concerning a particular matter entrusted to me
by the Servant of God. In carrying out this task, I received from that person, as though
he had been led to do so by some right which he in no way possessed, a very
unpleasant reply along with expressions of disdain toward the Servant of God. When I
returned home, I reported to the Servant of God what had happened to me and he
listened with total calmness and tranquillity. On the following day, if I remember
correctly, he took me to that individual with whom we then engaged in a peaceful
discussion. The man was so completely convinced by this treatment that when we left
him he enjoyed total satisfaction.
I learned fromMonsignor Ginnasi that the Servant of God was supposed to have
nurtured very little esteemfor the present pope, but I was not able to determine on what
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basis he had formed this assertion. He spoke to me of it in all confidentiality and he
always spoke of the Servant of God in a respectful manner. I, myself, accompanied him
to pay a courtesy visit to the Holy Father when he was vacationing in Castel Gandolfo.
It seems to me that the visit had something to do with the problemof cemeteries; I think
that I got this information from Monsignor Santelli. In regard to this problem, I will say
that the Servant of God was in favor of maintaining the practice, namely, of burying
bodies in the church, thus supporting the piety of the faithful and allowing more time for
the promotion of this cult. He pointed out that in making use of this means, many
churches were supplied with pious legacies and religious places were endowed. In
reference to the question of health which was proposed as a reason for the execution
of a plan for a cemetery, he said that he had understood that renowned doctors had
expressed strong preference for the distribution of corpses in the various churches. He
added that the expenses could be handled by renewing the sepulchers that needed
restoration and even to construct new ones. At the present time, things could be done
just as they have been done in the past, without giving in to empty fears that were
suggested, since in the past, nothing bad had occurred. But, in regard to these things,
the Servant of God mentioned that cemeteries first should be set up; then, after that, he
spoke no more of it, except when there was something useful to say. Here is what he
wrote in an undated letter to his niece: I know nothing about the opinions of the new
Vicar. But, what position will they be giving to Odescachi? We shall seeNor did I
know anything about the sickness of the Vicegerent. Let us pray that things return to
being as they were in reference to burials. Furthermore, pastors should be insistent. No
one is in favor of new changes. So, offer prayers. Endless are the reasons for going
back to the old ways. The pastors ought to prepare a petition on this matter. May they
get together on this during the upcoming winter. Indeed, the churches in the area of the
parishes should give their assistance, if necessary, for the cleaning of the sepulchers
and the cemetery. Furthermore, except for some unforeseeable reason, one should set
aside any further discussion; this simply is the custom, as I have mentioned elsewhere.
Indeed, on one particular day, I remember having introduced the discussion of the
matter. The plans had already been made and not a single syllable was given to me in
reply.
If he might have expressed his opinion in regard to some other matters, that
would not have altered in any way the respect and veneration which he always held for
the Supreme Hierarch. I add that if there were some reason for a lack of esteem on his
part, it would have been so because of the plan for the derogation of the Cristaldi last
will and testament which the Holy Father was composing in his own handwriting,
depriving the Institute of part of the inheritance stipulated by Cristaldi. However, I never
heard him say a single word, not even as a lament, on this matter. Whenever I spoke
with him, he would reply: the Pope has decided to do it like that, or similar
expressions.
I have read some letters written by him to Mr. Ignazio Lesinelli which are
preserved in our general archives. From these letters, also, the respect that he had for
the Holy Father is noted. Ignazio was appointed by the Servant of God to bring to a
conclusion the matter of the previously referred-to inheritance. Writing to him on July
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19, 1835, he says: If the Cristaldi matters were to depend on my presence in Rome, I
would leave the duties that, for just a while longer, God is entrusting to me outside of
Rome and I would personally come there to deal with the situation. But, at this time, the
total opposition is for the concern only of Canon Muccioli and the executors of the will
whoare to point out that the deceased Eminence Cristaldi was concerned not only with
Sabina but also with our Institute, but primarily Sabina. So, why should they oust an
Institute which has been installed by the Holy See, as is evident from the canonical
rescripts, and its appointed houses an Institute that is so very, very needful of help?
The Holy Father is the boss and can do whatever he thinks is best; however, if there
were someone there to inform him, I am most convinced that what was issued now by
rescript could be a claim that should be recalled. In another letter of August 28, 1835,
he says: I read your most appreciated letter and, after having pondered over it, in my
way of thinking, I find the petition to the Holy Father superfluous. He must already be
aware of and in fact does knowabout the situation, and is considering establishing what
you have detailed for me. So, let us leave everything in the hands of God and, in this
regard, we will be doing everything to fulfill the divine will. In another letter, dated July
23, 1836, he says: In any other circumstance, it would be a very good idea to
approach the Holy Father, but, not in the present situation and circumstances in which
we find ourselvesWhen the Holy See decides to do things in such and such a
manner, what can anyone do? Be obedient. In a memorandum, I would say: Holy
Father, Cardinal Cristaldi has disposed. He might reply: We know that, but, it has
been decided to derogate. We have been advised that we are to do so. So, you see,
there is nothing else to be done than to recommend oneself to God and let his will be
done.
I conclude by saying that one or the other mistake or bad estimation on my part
may have occurred in my interpretation of what Monsignor Ginnasi said.
Now, moving forward, I shall say that as long as the Servant of God was
interested in making his sentiments known while trying to obtain appropriate means, he
followed the directions given to him by Albertini who told him, as I mentioned
elsewhere, that the will of God was that he should present his ideas for good work in an
orderly fashion.
So, he was very diligent in this so as not to defraud anyone of anything. One
day, we were traveling together and in making out the contract with the coachman he
had subtracted, it seems to me, a half-scudo and then insisted that it be given to him
because the roadways at that time were particularly bad and this poor fellow was
deserving of it. He wanted to find out exactly what would be a just price, pointing out
that in determining the costs there was always a too-much and a too-little. One day, in
contracting for some books, it seems to me, he asked the salesperson whether he was
content with the price he stated and asked hima second time. Having denied a laundry-
worker a certain offering because of the loss of a particular article, he directed me then
to give that person the offering, presuming that there was no negligence on that
persons part, something that I would not be able to say.
With exactitude, he would satisfy his Mass obligations and with even the
slightest doubt present, he would have the Mass celebrated again, as I saw and noted
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on several occasions, not allowing the time suggested by theologians to elapse. I know
that he treated with great sensitivity the economic affairs of the hospice of Santa Galla
in Rome whose administration he held for several years. He paid off the debt
contracted in the restoration of the church of Santa Maria in Vincis with the help gotten
fromthe offerings for Masses that he received fromMr. Lesinelli. He charged Vincenzo
Severini with the task of occupying himself in finding benefactors, both among the
Missionaries as well as outsiders, who would apply them gratis.
He was most conscientious in the exact administration of whatever pertained to
the Institute; thus, all was directed for the benefit of the Congregation, always informing
Monsignor Cristaldi who was in charge and whom he consulted whenever he had
doubts. He was fearful of forgetting obligations of justice, so he made use of reminders
and would, during his time of quiet, ask himself whether everything was in order. Far
from wanting what belong to others, he was not even tempted with a desire for it.
I do not know of his ever overlooking the obligation of Mass on festive days,
except when necessity demanded it as, for example, at the time he was imprisoned in
Lugo. He tried every means of getting permission for himself and for his companions to
at least attend Mass on festive days, since they were not permitted to celebrate it
themselves. His primary concern, even when traveling, was to celebrate Mass, as I
myself have witnessed.
He was very exact in his observance of fasting. In the light supper taken in the
evening, more than once did he ask me if what he ate was too much, whereas, I noted
that it was even too little. I remember that one day I told him that he was not obliged to
fast; he replied: Peccasti, jejuna quia peccasti; si non peccasti, jejuna ne pecces. In
selecting the quality of food, he was even more exact, never seeking for dispensations,
even though because of his physical difficulties he would have been permitted the
meatier foods. Here in Albano he asked me more than once whether there were local
fasting regulations. Whenever he felt a bit more indisposed, because, as I said before,
he seemed always to be indisposed, he would make an effort to select the foods that
were permitted, those that would harmhimleast. For example, rice with salt or with fish
broth or almond juice, as well as some fish of the lighter variety. He would do this in
order not to render himself incapable of working. During his final illness, he did not alter
his usual diet until the doctor ordered him to eat the more substantial food.
He made a continuous self-examination in order not to overlook any of his
duties. At night, when he was unable to sleep, something that would often occur to him,
among other things that he mentioned to me was that he mentally visited all of the
mission houses again, starting right with the opening entryway. At other times, he would
say to me: Saepius de rebus agendis. Also: Let us renewour examination of things
in order not to be guilty of omission. This attitude can be noted likewise in the letters of
the Servant of God that have been reported by me.
I do not know of his ever being remiss in his priestly duties, in his ministry, in
reference to the foundations, or in his responsibilities.
I know, however, that he was criticized for wearing a cassock made of fine wool
during the wintertime. But, whoever it was who made that observation must not have
noted or known that, as often as the Servant of Gods complexion appeared to be full
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and bright of color, that was because of a swelling produced by the overabundance of
humors in his makeup. Because he suffered from attacks in his stomach and from his
nerves, he was unable to carry the weight that he had gained without feeling an
oppression in and a retardation of his activities. I know and have seen that during the
wintertime he did not wear an undershirt beneath his cassock but just a very light
corpetto. Once, I noticed him wearing a rather ordinary cassock which he then was no
longer able to use. Furthermore, it is only right to keep in mind that, in accordance with
the directions given to him by Albertini and adhering to the principles laid down by
DeSales, he was noticeably removed fromany exterior showor showof singularity. He
was desirous of maintaining a certain external propriety both because of a respect that
the held toward the people under whom he was subject as well as because it was
required of him as a canon in the basilica of San Marco. Likewise, just as he did not
care to have us wear a ribbon on our hats, one day he said to me that he wore one only
because of the uniformity required of one who is a canon of the aforementioned basilica
and he, again, did not want to be considered singular. So, there was no special quality
in the cut of his cassock. It was a simple and normal style in keeping with the
ecclesiastical spirit. Furthermore, no one could assert that he wore shoes, as they say,
that were of the latest style or that they were adorned with a special luster or any other
vain adornment.
I also heard from a priest who told me that he was the pastor of the church of
Santa Maria in Trastevere that the Servant of God, even from his youngest years, used
powder and that after thinking it over, he no longer used it. In regard to this matter, I
found in the Direttorio of the president of the boarding school, written in the Servant of
Gods own handwriting, that the use of powder was altogether forbidden, except if
necessary for drying off, but then wiping it off immediately. I remember speaking of this
with the Servant of God and he told me that he had included this point in there for the
sake of cleanliness. To that I remarked that it did not seem necessary to me and that it
would be better simply to dry off with a towel; later, I discovered that that paragraph was
canceled in the Direttorio and I noticed that he, too, would dry himself off with a cloth
whenever he needed to.
In addition, from the very beginning, I observed that when he was in Rome, he
would dress, after the main meal, in accordance with the usage of the Roman clergy.
One day, he said to me that he did that in order to avoid being singular. I reminded him
that even in Rome he was known to be a missionary and the head of an Institute and
that no criticismcould arise in regard to the wearing of the cassock. Fromthat time on, I
always noted that both day and night as well as in the morning, he would wear the
cassock. I think that this dates back to 1821. I point out that he himself, as he stated to
me, wanted the clergy to habitually wear that article of clothing. Likewise, he tried to
have this practice introduced and was very delighted when Leo XII recommended it, as
can be see in some of his letters.
I likewise point out that while he made every effort to avoid singularity, he did not
at all yield to human admiration. His actions, in this respect, were based on the principle
to which he firmly adhered, namely, not to fish for compliments in matters that are
simply appealing to the eyes. He regarded all such things with simplicity of heart.
At this point, I feel that I should mention what I heard from Paolina Del Bufalo,
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namely, that just as novices seeking to become nuns nowadays are taken out on tour to
test their vocation, so also did the older people of yore follow the custom of testing the
vocation of one who showed signs of heading for the priesthood. Thus, the father of the
Servant of God would take his son to the theater and to celebrations. But, looking at
things as a whole, she recalled that amusements of this sort did not please him at all.
He was devoted to a withdrawn style of life, to study, to prayer, to matters relating to the
Church, as I have mentioned previously. He must have gone to those places more out
of a sense of duty than by will or free choice, as I have been able to learn fromPaolina,
even though she did not state it with firmness since she is a very timid person and
leans toward scrupulosity. What is certain is that he was occupied in working in behalf
of his oratories and missions. Wherever possible and in order to lead men away from
laziness, he urged them to distance themselves fromsuch vain entertainment. In writing
to Cristaldi in November of 1824, he says to him: Here word is being spread about that
in Rome they will be putting on plays (he was referring to the time of the Holy Year). If
that is so, what are we going to say to the people whom we have asked to follow the
instructions of Blessed Leonard, who, among others, led those people, namely the
newly-converted ones, fromthings that would be harmful to themas tender plants thus
causing them to lose what had been gained? From this you can realize the basic
principle that the Servant of God adhered to.
I will add that I learned from Luigia Del Bufalo that the Servant of God owned a
small house, in quite a bad condition, on the Via della Scrofa in Rome. He was asked to
sell it. When he found out that it was to be demolished in order to open up a road
leading to a theater which was to be constructed in that area, he refused to sell it, even
though the contract would have been highly beneficial to him. That is how it stayed.
After the death of the Servant of God, I found it to be in a worse state and empty.
In a word, in all of the activities and actions of the Servant of God I noted a
conformity to the precepts of God and of the Church and I might also mention the
sacred canons insofar as they related to his state of life.
He sought nothing more than the glory of God and the salvation of souls, as far
as I could judge and as can be noted from everything that I have said in preceding
sessions.
This is evident, as well, in the many letters written byhimalong with the labors endured
by him despite the many difficulties that he encountered. For example, the ministry of
giving missions caused him much trouble, as I have pointed out elsewhere, but he still
did not abandon that career. He experienced a certain longing to exercise that ministry
when, being occupied in something else, he was unable to go out on the missions. The
implanting of his Institute caused him much hardship and humiliation. He nevertheless
faced that and led it forward even if it always involved sufferings. He regularly worked
purely for God, otherwise he would never have been able to handle things and would
have given up. This spirit of dedication and his decisive will to promote good works for
the salvation of souls is wonderfully shown in the very letters that he wrote. In addition
to that, his favorite saying was: Let us promote good works for the glory of God and let
us seek the salvation of souls.
Furthermore, I knowvery well that the truth must always be spoken and that it is
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diligently required in causes such as this one. I likewise understand very well that it
would be a most serious fault to omit or add something of weighty importance that
might be misleading in this matter. Hence, I have made up my mind to give an
exposition of things and their circumstances, as I have been able to knowthemto have
occurred, in order to give you something that has been clearly examined and with the
greatest exactitude. Also, to the glory of God, I am able to say that I have prayed and
continue to pray that God will not allow me to utter anything erroneous in the answers
that I give, not even involuntarily, since I am convinced that the granting of the honors
of the altar is not the work of men but of God alone who is to be praised in his saints.
Beyond the intent expressed here, I shall also state that if it is a question of
speaking about defects, from which even the great saints were not exempt, the Servant
of God is included among them. I would not be able to assert with total assurance that
they were committed with a real and decisive malice or full deliberation of the will. I do
know that, during the entire time that I was with him, I noticed that he was very careful
and used a great deal of diligence in every situation. Those very actions reported by
me, despoiled of their circumstances and surroundings, might suggest the presence of
a defect, but they were clothed in the apparel of items that must be judged seriously in
ones life in keeping with the basic principles uttered by De Sales, which was precisely
the Servant of Gods method of operating. Those defects, in my opinion, cannot
decisively be declared imputable. I say this with the greatest assurance since I was very
well acquainted with his interior spiritual status. As for external matters, I can say that in
one or the other action or speech, something that appeared to be a defect, for example,
an act of impatience, an exaggeration, an indiscretion, self-esteemand similar things, if
subjected to examination would not be that easy to be judged as a real, moral defect,
as I myself experience several times. For example, when he appeared to be restless, it
was due only to a demand that he was making on himself since he was so eagerly
occupied in seeking to unearth and produce ideas, or to fulfill his own obligations.He
was more prone to silence than to speaking out, more prone to be condescending than
to be dominating. This demand on himself caused him to suffer nervous attacks and
made him appear to be what basically he was not. I observed this situation many times
and I remember that he would say to me that he suffered a great deal in having to
make certain difficult decisions and as a result I noted his convulsive reactions. I
realized, too, that whenever he appeared to be restless, with controled speech and at
times in a way that aroused a salutary fear, he never exceeded the limits of moderation.
I observed that in those moments also his eyes were turned heavenward as one who
was working for God. I truly confess that I, at times, so to speak, had a salutary envy of
him. Furthermore, I will say that the motivations behind that restlessness flowed, at
times, fromthe natural sensibilities which he experienced in certain circumstances, as I
myself witnessed. I learned, too, that he tried to temper that impulsiveness and to hold
himself back or to take time for a second thought. Being with him in Gaeta, once, I
noted that, with a certain restlessness and unwillingness he gave a sharp reply to one
of his companions (nothing, indeed, offensive, as I remember well) because of
something that the man had said to him. Then, quickly, he uttered a sigh and turned his
eyes heavenward. That sighing and eyeing of heaven, I have noticed on some other
occasions when he showed signs of irascibility. Likewise, when he was handling
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matters dealing with the Institute and its companions as well as with the ministry, he
seemed to act in an exaggerated fashion. On the other hand, it is to be remembered
that Gods works are always greatly important, as he himself so often pointed out, and
that is why he acted as he did. He would seek to animate and encourage them more
and more in the doing of good work. Thus, he stated and wrote, from time to time, that
the boarding school, for example, was going along very well, that the number of
companions was increasing. He wrote or spoke at the time when that situation was
evolving or when he gave a report to those who were engaged in it. Then, too, if at
times it seemed as though he was displaying a love of self, that was so because, in
adhering to the De Sales method of spirituality, it was due only because of his
engagement in doing a good work and also because of the generosity of his own heart
which was always united to God, as is obvious from everything that has been
mentioned in previous sessions.
2. Faith
Not only was the Servant of God an exact observer of the divine and
ecclesiastical laws, as I stated in the previous session, but from what I could observe
and from what I have heard said of him, as I also have pointed out, it became even
more evident that he was adorned with all the Christian virtues. As far as I know, he
practiced them continuously. But, to get to particulars, I shall begin by speaking of his
faith.
He was very, very respectful of matters pertaining to religion. I have not seen the
least act or gesture that might denote any hesitation on his part at all, any suspension
of judgment or any perplexity concerning whatever the Church proposed for him to
believe. Every dogma was for him more than the evidence itself. In matters of faith, I
sawthat he always had the very greatest and the most decisive persuasiveness, and, I
heard him speak of it with an exuberance of spirit. During our recreation periods or
study-conferences, whenever he spoke of some dogmatic proposition, soluta oratione,
he uttered it with an eloquence that was enchanting and with everything that he felt
showing on his face. We were all very, very delighted. From time to time, I would prod
him just to hear him speak. Then, he would say to us that in matters dealing with
apologetics, God provided himwith a particular gift. That was so true since he was very
adept in maintaining good order and clarity with an overflowof ideas. At the same time,
he would interweave so many beautiful truths, backing them with scriptural quotations
as well as comments from the Fathers of the Church. He did so in such a way that he
would not repeat himself in any way whatsoever, I have mentioned this at other times
and this is something that is so very, very well-known by everyone, that is, how
wonderfully he would talk of matters of religion. So, as far as I know, he never had a
temptation that would be bothersome to him against the firmness of his belief in
whatever the Church proposed. He would recite the creed and the act of faith together
with the other Christian acts with a sincere devotion. I, while traveling with him,
observed this many times, particularly when I would join him in other morning prayers,
but also including these acts. Likewise, I observed him while we recited the office
together, which was something that happened quite frequently. I noticed on an
occasion when he preached the Three Hours Agony devotion here in Albano that while
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reciting with the people those words which are found in the little Messia booklet: I
believe in God etc., he became very fervent and spoke those words with a great
abundance of spirit, as I recall very well.
Familiar and frequently used were the expressions which I often heard himutter:
Let us do everything for the glory of God; let us seek the glory of God; let us promote
the glory of God; we are not worthy to be servants of the glory of God and similar
words. Those expressions are also found in the letters that he wrote. Thus, on October
28, 1815, in writing to Cristaldi, after having described a few of his difficulties in
accepting the invitation for a mission in Benevento, he says: I surrender my case
entirely to my God to whom I wholeheartedly offer my natural sensitivities that are so
inescapable in humans whenever they see things interpreted in a wrong way. On
November 25, 1818, he says to him: May I remind you, if you will, about the
memorandum in behalf of the Archconfraternity of the most Precious Blood which, as
you know, is notably widespread to the glory of God. In 1819, when the Servant of
God was to give the mission in Comacchio, as I have mentioned elsewhere, Monsignor
Cristaldi wanted to dissuade him from that. However, he replied on July 21 as follows:
Your recent letter of the 17
th
of this month is simply another attestation of the
goodness that you always show toward me, advising me to excuse myself from the
mission in Comacchio. God knows how much I value your words and how sensitive I
am to every utterance of yours. But, I would be endless in words if I were to go into all
the reasons that I have that God wants me to make this trip with the other fervent
priests who are the source of edification to me with their virtuous lives. (I point out here,
according to what I learned from Fr. Biagio Valentini, that he accepted that mission
after having gotten permission from his spiritual director Albertini). It has been some
fifty years (he continues to say) since they have not heard the voice of a missionary in
Comacchio. The missions alone that are to be given in the Marche, based on the
requests of Cardinal Testaferrata, would have kept me occupied for the entire summer.
However, the bishop has written to me that if this particular time in August is not taken
for a mission in Comacchio, then, because of the fishing season, there will be no other
opportunity for that ministry. So, let us, in this instance, decide: si mortiferum quid
biberint, non eis nocebit. I would ask you only to tell the Holy Father that he should
bless our holy ministry. I never fail to pray for you and have others do so, and to repeat
always: all to the glory of God. This reminds me of what the bishop of Comacchio
wrote in 1839, that is, that a priest said to the Servant of God: That is a lot of work,
Canon; and he replied: But a lot of great help from God.
The Servant of God, writing again to Cristaldi from Comacchio on August 6,
1819, says to him: If I were not completely certain of your particular zeal in promoting
the glory of the Lord, I would not have dared to ask you to handles the request of the
enclosed paper. Likewise, writing to himfromTerracina on June 12, 1822, since he did
not get the passports for moving on to the mission in Benevento which were supposed
to have been sent to him by the highly-regarded Cristaldi, even though expenses were
involved and one or the other companion who was annoying him was wearisome, still,
as I learned fromFr. Biagio Valentini, he expressed himself as follows, without the least
sign of dismay: I adore the divine dispositions, but I would not know to what cause I
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could attribute your lack of letter-writing.
With the death of Fr. Torribio Lenta in Sonnino, he was obliged to cancel the
ministry promised to his Eminence Severoli, and, after August of 1822, he wrote to
Cristaldi: The death of our wonderful Fr. Torribio has reminded me of that text of
David: obmutui et silui quoniamtu fecisti. Let us adore the divine dispositionsLet us
do the will of God which is the flowery bed mentioned in the Canticle: Lectulus floridus.
On April 24, 1824, he wrote: I do nothing but pray according to your intentions
which are all directed to the glory of God, the only center for our peace in hac
lacrymarum valle and for our eternal joy in heaven.
On April 13, 1825, he says: I hope that you will forgive me if I ask you to
consider the matters I have enclosed which deal with various memoranda in regard to
conscience matters. Since I had no one to whom to entrust them, I asked Fr. Giovanni
Battista Gaspari, former Vicar of Albano, to handle them. Gods glory will bring you
serenity as you are given this inconvenience, keeping in mind also that your zeal is
always completely directed to the good of souls etc.. On May 24, 1825: I pray to the
Lord that he grant me the favor to see well-established the Society which, through his
divine mercy, is setting ever more deeper roots. For me, the expenses increase with the
increase in membership, but you can be assured that we pay close attention to the
strictest economy. Indeed, I think that sometimes God is working miracles since not
even I know how we keep making progress.
On September 10, 1825, referring to the ministry which he had accomplished, he
says: All praise to the Almighty for whose glory we must untiringly work. On January
17, 1826: I must not overlook one observation, for the pure glory of Godduring the
past holy year in Rome, was there any province as edifying as the Province of Marittima
and Campagna? Praise be to God. On June 30, (the year is missing): Today the Lord
has found me worthy of a bit of a cross; in person, next Tuesday in the morning, I would
like to have some time to speak about the matter that is urgent for the glory of the Lord.
Tomorrow, the vigil of our most august solemnity, I will offer my Mass for you, on
Sunday for the Holy Father and you included. On May 18, 1826, after having asked for
a papal blessing, he adds: You are quite experienced and are cognizant of how, in
certain cases, rapidity of action is most useful in giving pure glory to God and giving
honor to Mary most holy. My Monsignore, let us keep busy for the glory of God. With St.
Bernard let us say: We have no personal interests; everything is for the glory of God.
On September 15, 1826: You have read a number of letters to the highest glory of
God, regarding the work of our companionsactually, everything is so little that we do,
and God is allowing us time for reducing here on earth our Purgatory.
But, without carrying on any further in reporting the sentiments of faith of the
Servant of God, which not only in his letters to Cristaldi but also in those written to other
people, checked over and read by me, and, in which his activities are made evident, I
can say that in him this desire was habitual and this urge to work always for God was
something that I observed constantly. One day, when I found myself engaged in a
certain matter that I do not precisely remember now, but which was being handled in
accordance with human sentiments, he pointed out to me that it was not being done for
the glory of God. He also used other expressions such as Haec est victoria, fides
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nostra; ipsi vicerunt draconempropter SanguinemAgni; fides ex auditu and other such
words, depending on the circumstances that were offered. In that way, he encouraged
both himself and others to that most holy faith which has been given to us by God.
A Herald of the faith
He was still a small child when he felt the desire of propagating the faith among
infidels, as I have mentioned elsewhere. But, since God was not calling him to
announce the celestial truths to those people, he wanted very much that others, who
were favored by God with this grace, should betake themselves there with greatness of
spirit, to do an immense good work in those abandoned regions. Whenever he found
out that someone was going to help those infidels, he would give themencouragement.
One day, when I was in Rome, I discovered that he was very zealously occupying
himself with an individual who was about to leave in the name of the Propaganda. He
spoke and wrote, even to our own men, about those foreign missions and one day
asked me whether I was inspired to go.
His urge for the spread of the faith was shown above all in the founding of the
Institute which provided stability for his holy desires. Through it, he also was able to
keep, within his sight, the Propagandas interests in religion. Hence he was sincerely
concerned that his Institute be protected and diffused by the Supreme Pontiffs so that
the clergy, summoned enthusiastically to be trained, would then bring about copious
fruits through the spread of the faith. Writing on January 2, 1826 to Monsignor Cristaldi,
he says: I knowthat in the Propaganda they are eagerly seeking workers. I hope that,
one day, fromthis small plant of ours, which the devil has sought and continues to seek
to destroy, abundant fruits will be spread abroad in those mission areas. At the time
when he was asked by his Eminence Della Somaglia for a missionary, he was in Giano
and he read that letter to the young boarding-students with an immense feeling of joy.
He sent a reply to the most worthy purpled one, assuring him that he would quickly
provide that missionary in the person of Canon Fr. Gaspare Carboneri, who then went
to the Ionian Islands. In a letter to Cristaldi on January 17. 1826, he says: Here is a bit
of consolation. His most reverend Eminence, the Lord Cardinal Della Somaglia, has
written to me, asking for a missionary for the foreign missions. Because of the great
needs of the people, described in that letter, I was moved to tears with tender pity for
those souls Indeed, one of our men will surely be going. My Monsignore, I do not
know whether I will ever see the glories of our Institute, but I am hopeful that it will be
the delight of everyone. Oh the needs of souls! Preachers of the Gospel are needed
everywhere. First this, then every other blessing. Oh how much I would like to say to
you! May the Holy Spirit communicate it to you. May Jesus be our delight and let us rest
on the mystical bed of the Cross: lectulus floridus through the virtuous acts with which
it is surrounded.
In that same year, 1826, he found himself occupied in the affairs of the
Propaganda by order of the Holy Father Leo XII. Even though in doing this work he
faced the danger of being separated from the Institute to which he was hoping to put
the final touches so that it would spread with greater effectiveness the glory of God and
bring about the salvation of souls, as I said elsewhere. Hence, he even made use of
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this situation to do good work. I saw him to be very fervent in handling the interests of
the Propaganda. I learned that he was constantly giving words of encouragement.
Furthermore, I know that he wrote letters to bishops and priests on the subject. I read
two of those letters that we retain in our general archives. One is addressed to
Monsignor Mattei, archbishop of Camerino at that time, and the other to Canon Palma.
Here is what he wrote to the most reverend archbishop on February 27, 1826:
Here, Monsignore, is the explanation for my presence in Rome. The Holy Father, now
restored to health, has applied himself with great interest to looking closely into the
conditions of the foreign missions. The status of those people makes one want to shed
tears, since many of them are deprived altogether of any priest. Under these
circumstances, he wants me to ask the bishops and the clergy of my acquaintance to
encourage workers for this noble endeavor. If each diocese would contribute just one
man for the general needs, what a help it would be for the interests of the Catholic faith;
and the seminaries would continue preparing newplants for the evangelical field. Help
me with your prayers and good work. And, if someone should not feel the call to go
abroad, His Holiness says that he should come and substitute in our houses, where
there are others willing to go to the foreign missions. For example, what greater work
would Primavera be able to do than to come and live in one of our houses? Consider
this at the foot of the Crucifix.
Then he writes to Canon Palma on March 27, 1826: I amin Rome for meetings
dealing with the foreign missions. Two of our men (namely a missionary and a cleric,
who later returned) have already departed for ZantePresently, thought is being given
to North America. TheHoly Father has charged me to stimulate interest in anyone that I
knowto be fit for so great a good work. If only one priest per diocese would give himself
to the apostolate, while the seminaries continue preparing new plants, etc., what a
strong support would be given to the interests of religion! If those who do not have the
courage to go abroad would only come forward to substitute in our houses for our own
men who are willing to go wherever the glory of God directs them. These are the
sentiments of our Holy Father that you can communicate to the bishop there and to
whomever else you wish. You will have great merit for it.
He was interested in having sacred establishments set up abroad because, as
he wrote to Cristaldi on April 29, 1826: good work is not completed with the death of
the worker and then adds: if God, as I hope, will bless all the plans that pertain to his
glory, to which all of us must apply ourselves, then later in Rome there will be a great
effort to study languages so that the purging power of the Divine Blood will be felt
throughout the entire world. On June 30
th
, speaking of the Holy Father, he wrote to
Cristaldi that the Pope should animate and help the society which is to prepare workers
for the Propaganda. But, then, writing fromCampli on November 28, 1822, he had said
to Cristaldi: The time will come when workers will be sent from Rome ubique, and that
is why this society of ours, so necessary for our times, is very dear to my heart. Fides
ex auditu.
This zeal, demonstrated by the Servant of God for the interests of religion in the
foreign field, was accompanied by many acts of concern and worry, as is noted in what
he wrote to Cristaldi as well as what was noted during that year in which, as I have said,
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the Holy Father kept him occupied in the Propaganda. Nor did he, on his part, fail to do
as much as he could, making use of every opportunity that was propitiously offered to
him.
But, his vocation was to work among the faithful, even though his principal
thoughts may have been otherwise. He began from his youthful years, as I mentioned
elsewhere, to busy himself in giving instructions in Christian doctrine and in preaching.
At the time when he looked after the pious work of Santa Galla, his entire concern was
devoted to the instructing of the poor. I point out that his activity was that of preparing
the poor children for their first communion. It is certain that his zeal in their behalf was
great, as can be gathered from the letters that he wrote, even when he was in exile.
And, as I have reported in part, his thoughts and worries about them were likewise
displayed after his exile. The Servant of God continued to showthis concern even later
on. In the exercise of his sacred ministry, he did not fail to encourage the teaching of
Christian doctrine by his word and by his very presence. He tried to get the pastors to
adopt that same concern, in general, animating the clergy to devote themselves to this
important objective. From the preaching platform, he urged parents to stress
attendance at the classes of Christian doctrine. In the course of a mission, he always
saw to it that Christian doctrine was offered. I also learned that even while he was
traveling, he emphasized those matters pertinent to the faith. Fr. Biagio Valentini
related to me one day that when the Servant of God found himself in Porto di Recanati,
settling himself down in a boat, he immediately began giving instructions to the
seafarers there. Canon Fontana told me that in Spoleto, when the Servant of God was
guiding a young boy, before getting to their destination, he kept asking him things
relating to Christian doctrine. Very dear to his heart was the giving of catechetical
instructions to the poor, as he himself confided to me one day. I observed that in Rome,
hewould occupy himself with great zeal in the instruction of the farmers, while charging
Fr. Filippo Gonnelli to get other priests to dedicate themselves to this pious
undertaking, preaching in the various squares in Rome on feast days when this group
of people would assemble in Rome. Likewise, he delighted in having catechisms
available. During missions, as it was his practice, he would willingly make them
available and would have them distributed whenever he had companions to whom he
could entrust them. Whenever he would give them to his companions, he did not fail to
recommend to them to be clear, precise and exact in presenting lessons and anything
else that was pertinent, getting right down to the very practical matters, as I myself
witnessed many times. He stressed the avoidance of any ambiguity or uncertainty,
eager as he was to have a pure and healthy explanation of the doctrine. He would be
displeased with any expression that was inexact and he would offer a special study of
those things. Thus, for example, instead of saying that general confessions for some
people are harmful, namely, for those who are scrupulous, he wanted them to say that
for some people general confessions are inopportune. Likewise, whenever someone
used the expression: As one lives, so shall one die, he wanted them to add the word
ordinarily to so shall one die.
I am not going to mention here again the conferences that he held for the clergy
and the leading townsfolk, nor the apologetic sermons which I have discussed
elsewhere, nor the private talks that he gave, identifying himself zealously as one
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dedicated to the principles of faith. I shall report only that on those occasions he
showed ardor and at times even became almost beside himself as is known by those
who heard him at those times, so great was the conviction with which he reasoned. I
noted that if he was moved by some matter of religion or of faith, he would light up like
a flash of lightning and spoke in such a way that he left no time for the repetition of a
single syllable To this enthusiasm (which was very notable) he would join a supreme
concentration of personal spirit and poise. To my amazement, I myself had to be in
admiration of that combination.
In behalf of the faith, he considered precious the acceptance of any hardships,
privations, labors, humiliations, disdains, things that I have already described when I
spoke of his exile, his ministries and his Institute. He felt very happy when he was able
to face death as was the case when, upon opening the mission in Forlimpopoli, he
began by saying with the Apostle: Mihi vivere Christus est, et mori lucrum, as I
reported in its place. With that very same urge that he had when illuminating minds and
sharing with them that same persuasion that he copiously possessed, relative to
revealed truths, I myself heard him say as he preached (since he was not able to
exhaust there the ever vast materials of religion) that if anyone wished to confer with
him in private, all that he had to do was say so. I learned from Fr. Biagio that a certain
individual who had difficulties with the matters of religion and was unable to get those
doubts out of his mind despite the fact that he had read things and conferred with
others, presented himself to the Servant of God. After first pointing out the difficulties
involved in the process, the Servant of God then unraveled everything and in such a
way that when the man could offer no further opposition, he then admitted that he was
won over and promptly made his confession. In his battles against unbelief, irreligion,
indifferentism, worldly philosophies, he was even more energetic.
I noted that he experienced extreme displeasure upon seeing the flood of errors
that were inundating the earth. Even though, by nature, he had a cheerful personality,
still, he was completely saddened and afflicted in realizing that the number of godless
people had increased so immensely and that he was not able to set up a barrier against
the torrent of iniquity. He was accustomed to say and repeat, as I mentioned
elsewhere: Let us pray, let us pray, because Gods chastisements are not yet at an
end.
The mysteries of the faith
We now move on. The mysteries of our most holy faith were for the Servant of
God the principal subjects of his meditation. In the course of the year, as they recurred,
he would prepare himself with special fervor, holding them present in a particular way,
as I myself observed whenever he would converse with me.
In a distinctive way he remembered with special devotion the day of his
ordination to the priesthood. This he did, not only with me but also with others, writing to
Cristaldi and others, and in that way he sought to obtain for those days special prayers
so that he could more faithfully live up to that exalted vocation.
He was very devoted to the mystery of the most holy Trinity and he counseled
me to repeat the aspiration of St. Francis Xavier: OSanctissima Trinitas! Whenever
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he pronounced the name of the august Trinity or of the three Divine Persons, I watched
him bow his head with true devotion and respect.
With special tenderness he recalled the mysteries of the holy childhood. More
than once did he preach for the novena that is held here in our church, early in the
morning with a large attendance present, as is well-known, and in one year he
preached even though he was ill.
Likewise, I heard himspeak with an effusion of spirit of the mysteries of the Holy
Cross. Often he recalled its triumph both in public and in private, in speech and in
letters, saying at times: Let us adore the Holy Cross; the Holy Cross is the flowery bed
upon which virtues are generated and other similar expressions. During the missions,
he would erect one or more crosses, more or less large, more or less decorated,
according to the opportunities offered, so that the glorious symbol might serve as a
perpetual reminder for the people to recall the resolutions made during the mission. In
Terracina, he received from the government a large beam from which to make the
cross, as I observed in a letter of response to the Servant of God. During the missions,
at the time when he was implanting the crosses, he reminded the people that the life of
a Christian must be a crucified life, ut vita Iesu manifestetur in nobis. He would regularly
urge them to visit the crosses a couple of times each year, namely, on May 3 and
September 14 with the recurrence of the feasts of the Holy Cross. He ordered that such
a visit be made in the places where our mission houses were set up and he also
recommended the Three Hours Agony devotion on Good Friday.
As strongly as one can state it, the Passion of the Redeemer was very close to
his heart and he would often refer to it both publicly and privately. He tenderly kissed
the image of Jesus Crucified whenever he removed the cross from his chest as well as
when he put it on or even while he was wearing it. In a similar way he would devoutly
kiss the image of the cross or of the Crucified which we have on our staircase landing.
He also wished that in the chapel where the boarding-students assembled, there should
be an image of the Crucified available to be kissed, which is something that he himself
would do with great devotion, as I myself regularly observed. Himdo. During a mission,
whenever he held the image of the Crucified Lord in his hand, he would encourage
devotion with his gestures, with his bearing, and would frequently move the people to a
feeling of tenderness and even tears. Many times I heard himhave themshout out: My
Jesus, emphasizing the word my: and then have them repeat: My :Jesus, mercy;
My Jesus, I love you. To imprint the memory of the passion of Jesus Christ, he
inculcated the need for meditation. Preaching to country-folk, he simplified that method
by telling them that whenever they would see thorns, they should remember the crown
that was placed on the head of Jesus, or similar examples. In memory of the passion of
the Redeemer, he ordered that on every Friday, in our churches, the bells should be
rung at the 21
st
hour (3:00 P.M.), the time of the Lords agony. He also urged this
practice in the places where he conducted missions, as I have learned from time to
time. In addition, he prescribed that in our churches on Fridays, that were not impeded,
the Stations of the Cross be held with the people. This devout practice he inculcated
likewise on our young men and anywhere else that he could, while moving about in the
ministry. At times, during a mission, he would give a sermon on the passion, at another
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time he would lead the Stations of the Cross with solemnity, giving fervorinos and
having hymns of piety sung. Also, he tried to have the Stations of the Cross erected
wherever he noted the need. In the letters to Cristaldi, I read that in 1820 he was
occupied in achieving this work for the Rocca (prison) in Spoleto. Writing from
Concerviano on November 9, 1827, he said: The Way of the Cross has been erected
with a truly moving ceremony. Praise be to God.
The Blood of Christ
Above all, he was enraptured by devotion to the most Precious Blood. He used
to say that he would not deprive anyone of that devotion. (Writing to Cristaldi on June
10, 1823 from Offida) he expressed his feelings by saying: Oh! Would that the entire
world were purged of the leprosy of sin! This is the objective toward which our devotion
tends, our very title! This divine Blood is offered continuously in the holy Mass, it is
applied in the sacraments, and it is the price of salvation; finally, it is the testimony of
the love of a God made man! Elsewhere, I mentioned that he had made a vow to
promote this tender devotion. At the urgent request of the Servant of God, Monsignor
Strambi gathered together materials for the month of the most Precious Blood and
Monsignor Bonanni, our colleague at that time, sawto its spread. At the urgent request
of the Servant of God, Canon Palma put into print another compilation of monthly
devotions entitled: The soul invited to the contemplation of the mysteries of the Blood
of Jesus Christ, in 31 meditations, one for each day of the month. This pious author
dedicated it to the Servant of God on June 30, 1829, despite the fact that the Servant of
God wanted it to be dedicated to the King of Naples, as is noted in the letter of July 23,
1823. In addition to those two monthly devotions in honor of the most Precious Blood
which he inspired, he likewise encouraged the printing of a third one which was brought
to light consisting of short meditations. Also, through his influence, many confraternities
of the most Precious Blood were established and aggregated to the Archconfraternity
set up in Rome in the church of San Nicola in Carcere. He also lined up a large number
of aggregators, whenever possible, even in foreign areas, so as to increase the number
of devotees and enrollees.
He urged the recitation of seven Glory be(s) each day in remembrance of the
principal seven sheddings of the most Precious Blood. In this regard, I point out that he
made a mistake, as Monsignor Muccioli and others likewise did. Not having carefully
examined the Brief, it was thought that these seven Glory be(s) was the work enjoined
for the gaining of the indulgences. However, as I pointed out to Fr. Biagio Valentini,
after the death of the Servant of God, reading the Brief once again in reference to that
action, there was an indulgence granted independent of them. Perhaps this error
happened because, at the beginning, these seven Glory be(s) were recommended and
very simply were considered to be the work enjoined. It is quite certain that the Servant
of God thought that the matter should continue as explained. In no way, did he commit
the least defect in maintaining that, since he was in good faith and did not, even for a
moment, have a doubt.
Furthermore, he engaged in seeking the promotion of a perpetual cult of
adoration of the inestimable price of our salvation. He recommended an hour of
adoration; he saw to the printing and distribution of many flyers. He was greatly
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delighted when he learned that in Naples they were seeking devotees who, in the
course of the year and with shared hours of adoration, would offer to the divine Eternal
Father the prince of redemption. Whenever anyone wished to please him, all he had to
do was to tell him that he was interested in propagating this devotion. He was very
distressed when he found out that the devil had cut off from him a companion who had
been very deeply dedicated; I, myself, saw him when he was afflicted for this reason.
He made every effort to have this devotion introduced not only to private families
but also in churches and religious communities. Not only in the churches taken care of
by the Institute but also those in places where he conducted missions and anywhere
else that he could introduce the monthly devotion of the most Precious Blood, which he
referred to often with the substitute expression the great month. He would simplify the
procedure and wished that in the large cities they should pick twelve churches so that in
each month of the year there would be a church offering adoration of the most Precious
Blood. In part, he carried out this desire of his in Rome, as long as he was alive, by
contributing some of his own money annually to cover expenses. In SantAndrea delle
Frate he met a benefactor in 1832 (at the end of May he was present in the church of
San Carlo al Corso where he was preaching the month honoring the glories of Mary
most holy) and made every effort to keep himinterested, as that benefactor himself told
me. His name was Ponziano Morichelli, the one encouraged by the Servant of God to
perpetuate this devout exercise. In Perugia, in 1824, together with Canon Tori and Mr.
Adriani, in the church of the Adolorata, he set up the pious union of the Precious Blood
and promoted the month of June, as seen in the decree of Monsignor Cittadini issued
on May 30, 1835. Each year, he contributed to them three scudi and devotional
materials.
Not satisfied with all that, he ordered that in all of the churches of the Institute,
early each morning at the first Mass, the Chaplet of the divine Blood should be recited
along with the Seven Offerings, and that this was to be repeated in community after the
period of meditation. On the day of the feast of the most Precious Blood which we, by
special privilege, celebrate on the first Sunday in July, he ordered the solemn
exposition of the most Blessed Sacrament fromearly that morning until evening in order
to call the faithful, in that way, to the special cult, directing them to recite in the morning
the customary Chaplet in the presence of the sacramental Jesus and to repeat it at the
evening service with fervorinos and hymns. He ordered that this same Chaplet should
be recited along with the Seven Offerings at the first Mass offered during missions.
Wherever possible, he would leave behind this devout exercise. Furthermore, he sawto
the translation of this Chaplet into various languages, as well as the month of June
devotions which, at first, appeared under the name of Strambi since he had been the
first to gather the materials together, then, under the name of Bonanni since he was
responsible for it spread. Thus, he tried in this fashion to involve the people more and
more in this most beloved devotion.
It is useless to mention how much devotional material he distributed in this
activity, how many times he had the Chaplet and the Seven Offerings printed and to
howmany people he distributed themso profusely. I shall say only that any opportunity
that was offered to him, he seemed to regard as a precious treasure. If the occasion
was not there, he sought one on his own, so great was his urge to propagate it. Once,
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finding it very difficult to satisfy a request submitted for this devotional material from
Veroli, he told me that he did not have the heart to disappoint them, making every effort
to remedy the situation as best he could.
Whenever he preached the glories of the Divine Blood, he was, at times as it
were, outside of himself and tried to inflame each and every soul to a feeling of
gratefulness. To succeed even better in this regard he would apply himself diligently,
just as one day he said to me, to the study of Scripture and the Church Fathers in order
to amass as much as he could for his sermons on the Divine Blood. He wanted his talks
and any other presentations that he would make to showthe fullness of doctrine and of
inspiration. During missions, he delivered a sermon on the most Precious Blood. Three
times he preached the month in San Nicola in Carcere, three times in SantAndrea
delle Fratte, even though on one occasion he did not complete it. Once he preached in
the church of the Carmine alle Tre Cannelle. Here, in Albano, he preached it many
times and the last occasion, though he did not complete it all, was in the final year of
his life. He preached that same monthly observance in Frosinone, Offida and
elsewhere. Not only in public but also in private he spoke freely of the power and
efficacy of the Divine Blood. He would say to me that this was the devotion for our
period of time and that through it divine justice would be placated. In a word, he sought
for every possible means to propagate this devotion and did so with an unmatchable
fervor as will be realized even better if you reviewall that I spoke of concerning the title
of our Congregation. Here I shall add only that in the last year of his life he suffered a
great deal because of doubts that came to him about the manner of enrolling people in
this devotion that we are treating here. However, he became calm upon reflecting that
those doubts were the work of the devil, as he stated to me in a spiritual
communication.
So great was his devotion to the price of our salvation that he wanted the
concession of the office and the Mass of the Divine Blood extended to the entire
Catholic world and he considered himself blessed if he would be able to achieve that
goal before he died, as he mentioned to me several times. However, the Lord, who
wanted to test the virtue of his Servant, did not will to give himthe consolation of seeing
the feast raised to a double of the first class with an octave for his Congregation, even
though he himself had submitted a request to the Sacred Congregation of Rites.
Likewise, he requested of them an issuance of a Brief of approval for the Institute and,
since he did not get one, the approval was considered to be shown indirectly in
rescripts issued for our foundations as well as from the handwritten grant of Pius VII for
the Province of Marittima and Campagna and other rescripts. So, too, from the title
which Leo XII gave to the Institute in the Brief for the installation of the Jesuits in
Spoleto in which there is an incidental reference to our foundation in Giano. Indeed, he
was unable to obtain anything definite, as I myself witnessed, and it became something
that was passed on into my hands in 1834.
The Holy Spirit and the Presence of God
Now, moving on, I shall say that he observed, with great devotion, the feast of
Pentecost and encouraged all to prepare themselves for the descent of the Divine Spirit
with special recollection. To our young boarding-students he inculcated the novena. He
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would not begin any act of his ministry without having invoked the assistance of the
Holy Spirit by making use of the Veni Creator Spiritus. In the spiritual or study
conferences as well as in private meetings which he held from time to time, he would
use the invocation Veni Sancte Spiritus et emitte caelitus. I believe that he also recited
it every morning and it seems to me that he mentioned that to me.
He always had Gods presence before himself and whatever he did or was about
to do, I was able many times to witness that ease with which he recalled the presence
of God and worked for his glory, as well as the precision with which he carried
everything out, along with a recognition of his own unworthiness compared to the
grandeur of God. At times, he would utter: Abyssus miseriae invocat abyssum
misericordiae; at other times: Ego sum vir videns paupertatem meam. Again, at
other times: Fiducialiter agam, et non timebo;
or, Cum ipso sum in tribulatione and similar expressions. In the letters which I have
reported to you, evident and notably realizable is the fact that he was fully aware of the
presence of God. His very gestures, his speech, his bearing I observed themto be as
those of one who finds himself in the presence of a person for whom there is deep
regard, even though he may have been alone. I noticed that he always bore himself
with a balanced composure and poise. He enjoyed speaking of the things pertaining to
God and his thoughts and affections were directed to him. I saw that his eyes were
frequently fixed heavenward or towards some devout image, or even turned inwardly
toward himself, but he did this so naturally that no one would note it without directing
his attention specifically to it. What I especially observed was that he blended this being
in the presence of God with his active life in the ministry in such a way that the one did
not stand in the way of the other but rather they were mutually supportive. To others, he
also recommended the practice of being in the presence of God both in his conferences
as well as in private discussions. At times, he would recall the text: Ambula coramme
et esto perfectus. During missions, in order to facilitate the remembrance of being in
the presence of God, he would leave behind some printed leaflets upon which was
printed: God sees us. These leaflets were left especially in the prisons, in the taverns
and cafes. Even though he acted with simplicity and free of luxury, he wanted to see
everything done with grand propriety, even in regard to the care of beds, rooms, etc. In
furnishing and furniture, I tended more or less toward the lesser quality, but he took me
aside and got me to realize, with a certain expansiveness of heart that deeply
impressed me, that everything was to reflect the grandeur of God. In this way, I, too,
was made to see that everything was to serve and remind us that God is always
present.
The Eucharist
He was deeply devoted to the most Blessed Sacrament of the altar. Even as a
youth, as I mentioned elsewhere, he went with his mother to the church of the Gesu
where he dedicated himself to prayer and served Masses. But he served Masses not
only as a youngster, but even as a priest and missionary. More than once he served at
my Mass as well as that of others with true devotion and humility. He himself celebrated
Mass with the greatest recollection, as I mentioned elsewhere, and it was not an easy
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thing to excuse himself fromoffering the immaculate Lamb. When he was ill and unable
to move himself because of a fever, still he would force himself. During his final
sickness, he would get up early, as was his custom, in order to celebrate Mass, willing
to endure the hardship of thirst and the difficulty that he experienced.. He stopped
celebrating Mass only around the 19
th
of December, a few days before his death, as I
learned from Luigia Del Bufalo, since it was truly impossible for himand even forbidden
by his doctor.
What dedication there was in his heart for this divine sacrifice can be gathered
also from the many moments of anguish and worry that, as I pointed out elsewhere, he
expressed while locked up in prison in Lugo. He and his companions were forbidden to
celebrate Mass. How he rejoiced at the time when, after many, many requests, he
finally was able to obtain the yearned-for permission. This dedication can be seen also
in the letters written by him to Cristaldi in which he often refers to the Divine Sacrifice
which he offered for Cristaldi, for the Church, for the Pope, for the Institute. For the
Institute, he had others celebrate Masses, especially at times of greatest need, as I
myself witnessed in the notes that have been preserved in our general archives,
besides my own offering of Masses requested by him. In writing to Cristaldi fromAssisi
on December 10 1826, after asking him to take good care of himself, he adds: Indeed,
this very morning I applied holy Mass for your recovery. This is the greatest thing that I,
by divine authority, am able to offer to the eternal Father. Writing to the same person,
he counseled him to accept the priesthood, as ultimately he did. Also, on June 29,
1827, when Cristaldi had accepted the abbacy of Farfa and San Salvatore Maggiore,
he said to him: Therefore, I am presently most convinced that after you have received
the Diaconate, you will soon be offering holy Mass and thus be giving greater help to
your flock; then, what will be the comfort that your soul will experience upon the visit of
Jesus? After offering Mass, you will always make decisions on the matters that are
most involved; after offering Mass, you will give the choicest pieces of advice and you
will demonstrate a very special magnanimity in taking care of the works of the ministry.
I know from what the Servant of God used to say to me, and it must be noted
that he said and wrote this also to others, that this was his way of handling things. He
often would say: Tomorrow, after the Mass, we will come to a decision; I will make a
decision after Mass. That is the value he placed on the sacrifice of the altar.
I point out here that he was greatly nervous in pronouncing the formula of
consecration. Often, he feared that he had not pronounced the words correctly, which
was also true with regard to the formula of absolution. During the final period of his life,
however, the Lord gave him more peace and he acted with a calmer spirit, as I myself
observed. When he suffered more, I also noted a great sense of resignation.
He willingly placed himself before the sacramental Jesus and I myself witnessed
it. When I was in Rome, at times he would take me where they were observing Forty
Hours devotion, conducted more or less at length as the circumstances allowed. Upon
approaching places where he conducted missions, he would make a stop to salute
Jesus in the sacrament in adoration as soon as he arrived and before beginning the
mission, as well as every day before beginning his preaching. In our churches, he
ordered that on every Thursday, which was not impeded in some way, a visit be made
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to the sacramental Jesus. I noticed that at times at that particular hour, he would betake
himself to the choir area here in San Paolo. He ordered the making of this visit at the
time of the retreat for our communities. He wanted the meditation called-for by our rule
to be made in the presence of Jesus in the sacrament who, he would say, is the
furnace of love. Once, when somebody was faced with a difficulty, he told him that he
would have experienced celestial blessings if he had offered to God in sacrifice the
difficulty that he was enduring. Likewise, he ordered the solemn exposition at
benediction ceremonies held on feast days. During missions, besides the blessing with
the Blessed Sacrament which took place every evening after the sermon, I observed
that from time to time he would have a solemn procession of the most Blessed
Sacrament through the church. I learned, too, that occasionally he would even have it
proceed out into the streets with the greatest solemnity possible. He would recall with
tenderness this most impressive solemnity, as I also have noted, in his letters to
Cristaldi.
He encouraged the frequent reception of communion, urging our men and others
to inculcate the same. During missions, at times, he himself would bring communion to
the sick even though he was exhausted and even though the number of the sick who
wanted to receive communion was large. I watched him carry Jesus in the sacrament
with great faith and a deep spirit of devotion, as though he were outside of himself, in
being completely wrapped up in the great mystery. He spoke of and preached on this
divine sacrament with a vast expansion of heart and at times it was evident in the
lighting up of his countenance. From Sister Maria Nazzarena del Santissimo
Sacramento, a Clarissa nun in Piperno, I discovered that when the Servant of God
happened to be there to conduct the spiritual exercises, one Thursday morning, while
he was in meditation after Mass, making his customary thanksgiving, the nuns called
out to him, telling him that it was time for himto lead themin their meditation. However,
even with all the agitation, he gave themno response. They thought that he might have
gone out of the church, but then they heard him coming out of the sacristy door. He
then preached to them on the most Blessed Sacrament with such fervor that the nuns
themselves experienced the most deep-felt comfort.
He was extremely concerned for the proper care of the house of God. As he was
accustomed to say, he wanted the churches to be made of gold and that, if he had the
means, he would have them gilded in gold. He wanted the sacred utensils to be richly
made and he would say that for the house of God nothing was too much. In reference
to the acts of worship, he wanted all of them to be done at least with decency, with
cleanliness of the church, and withthe altars properly decorated, the sacred vessels
immaculate. In Rome, he had his own small chapel which he maintained with
cleanliness and neatness. That is the way he wanted the Institutes churches to be. I
observed that he voluntarily would occupy himself quite often in sweeping out the
churches, in decorating the altars. Quite often, during recreational periods here in
Albano, he would take with him our young boarding-students to work along with him
and he would tell them that everything was to be grand in the house of God. Also, on
those occasions, he wanted themto be recollected and to speak in whispers.All should
be carried out with the respect that must be shown to a holy place. He did not want
them to climb up onto the altars except for a very special need, and that in climbing up
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on them, they should do so with utmost respect. He had a leaflet printed entitled:
Dilexi decorem domus tuae, dealing with cleanliness in the church and not only did
he wish to have a copy of it in our sacristies, but he also made it available in churches
where he went and conducted the ministry. He even sent a copy to Cristaldi at the time
he was placed in charge of the abbacy of Farfa and San Salvatore Maggiore, as I noted
from a letter written to him. The zeal that he showed for the house of God would cause
him to find unbearable any kind of profanation. More than once did I hear him give
corrections against irreverence committed in the churches. He encouraged women to
enter there dressed modestly. with their heads veiled, quoting to them the text:
Velantes caput propter angelos. He explained fromthe pulpit that the house of God is
a house of prayer.
He wanted the ceremonies to be carried out with propriety, with devotion and
with exactness of rubrics, recalling that St. Teresa would have given her life for a single
ceremony. In regard to exactness of rubrics, he wanted the houses of the Institute to be
provided with a copy of Baldeschi. He wished that feasts be observed with sacred
pomp, depending on the means available, but excluding any sort of profanation.
Because of his vivid desire to render to God due cult, he urged grandeur in the sacred
functions, and whenever the means were not available, he would still put his heart into
it. I mention here that during missions, he used to direct processions precisely to re-
awaken in the people the devotion and the worship due to God.
I shall not repeat here what I have already stated in regard to the diligence
employed by the Servant of God in whatever pertained to the rights of the Church and
to its property, protected by canonical sanctions, since I have already spoken about
that.
Mary, most holy
Furthermore, he had a very tender devotion to the holy Virgin. I mentioned
elsewhere that, out of love for her, even from his childhood, he would voluntarily
deprive himself of breakfast in order to give it to the poor and also how he would go,
along with his father at night, singing the litany in front of the devout images that were
displayed along the public walkways. As he advanced in years, this devotion increased
in him and he manifested it in words and deeds both in public and in private. He
ordered that in our churches, every Saturday which was not in some way impeded, we
were to present an example fromthe life of the Madonna together with the blessing with
the relic; also, the observance of the month referred to as the Marian month; the
novena before the feast of the Assumption; the feast of most holy Mary, help of
Christians, on which day the sung Mass was offered for the progress of the Institute. He
likewise required that in our communities the Angelus Domini should be recited each
day, or, the Regina Coeli, in keeping with the season, to be done in the chapel, just
before the noon meal; also, the recitation of the five psalms in honor of the Name of
Mary on every Saturday and every feast of the Virgin that would occur in the course of
the year; each evening, along with the other prayers, to say three Hail Mary(s) and the
litany of the Blessed Virgin.
Very devoted to the Immaculate Conception, he made a vow, as he himself told
me, to propagate this devotion which he, in fact, did by getting aggregators, by
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supplying uniforms, by preaching her glories and by setting up octave observances in
the boarding-schools, having the young students solemnize the occasions with
pertinent discourses.
With tender devotion, he recalled the sorrows of the most holy Mary. After
missions, he would leave behind the devotion of the seven Sundays in honor of the
Sorrowful Mother. In our churches, he ordered that at carnival time, in addition to
exposition, the people should be given reminders for seven days of the sorrows of most
holy Mary.
Sincerely convinced of the devotion of the rosary, he recited it at night, as he told
me, whenever he was unable to sleep and while traveling, as I likewise witnessed. I
believe there was another time, which I too on occasion saw, namely, when he would
be in his room with the beads in his hands. He urged this devotion of the rosary for
families; he had it recited along with the other Christian acts during missions, at the
second Mass of the day, when this could be done. During that Mass, he also would
have an example from the life of the Madonna presented. During missions, he urged
the people to recite the rosary in the afternoon on their way back home. He likewise
urged this to be done after the conclusion of the services in the evening oratory and
stressed that this should also be the practice in our churches. He recommended the
recitation of the rosary to our young boarding-students as well as to our Brothers-in-
service.
When out on mission work, he would have them set up on the public walkways
images of most holy Mary and he himself made them available. He urged the
restoration of the older ones in order to facilitate a devout cult to Mary, directing the
people to illuminate themwith candlelight at night. Likewise, in our churches, he wished
to have a lamp burning before the image of Mary.
He was very devoted to the sweetest names of Jesus and Mary and took them
as the seal of the Congregation. He had those names placed on the doorways of
houses. At the time that he would be conducting a mission, he would urge from the
preachers platform the invocation of the holy names. Likewise, after mounting the
platform and after singing the Ave Maria, which was something that was done before
each main sermon, he would greet the people by saying: Praised be Jesus and Mary.
Frequently, he would have this repeated at the end of the sermon and even several
times, always raising his voice each time, as I myself heard him. Whenever his voice
would growweak and we were alone, he used to say to me: Let us pray for our voices
and then, more than once, he would repeat: Praised be Jesus and Mary like one who
was trying out his voice. If his voice came back again, with great devotion, he would
turn his glance heavenward.
Wherever possible, he set up a society for the peasant women under the title of
most holy Mary as well as a group for the girls called the Children of Mary.
He likewise made efforts to stimulate every soul to a devotion to the holy Virgin,
but I note that I spoke about that when dealing with his ministry.
Here, I shall simply add that he entrusted the Institute to most holy Mary as can
be noted in the letter reported by me, written to Cristaldi on August 27, 1815.
Wholeheartedly, he placed his Congregation in the hands of Mary most holy and
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particularly when the needs were most crucial, as has been noted when I spoke of our
title.
He entrusted not only his Institute but his ministry to the Virgin and so, before
beginning a mission, with the relic already exposed, and after the singing of the Veni
Creator, he would then recite the Ave Maris Stella. Around the middle part of the
mission, he would present to the people an image of most holy Mary and would tell
them that it was the Madonna who was giving the mission. Since he would keep that
image alongside him on the preaching platform for public veneration, I noted that from
time to time he would cast certain loving glances toward it, together with tender
expressions of devotion. He would entrust her with the handling of the mission as well
as the people and begged the people to want to be entrusted to Mary. Warm and
affectionate were his expressions on those occasions. From time to time, I would hear
him say to the people: whoever of all of you should be first in going to heaven, should
pray for those who are left behind. Writing to Cristaldi on September 10, 1825, in
speaking of a small church next to San Felice in Giano, he said to him: The Madonna
del Fosco is my delight and my spirit gets a special anointing when I visit that
sanctuary. I, myself, have been with himin the presence of that devout and prodigious
image at the time when I was with him in Giano. In 1830, when we were together in
Ancona, while passing through Loreto, we paid a visit to the Holy House where we
spent some time in prayer.
In a word, very great was the devotion that he had to Mary, as can be gathered
more fully from everything else that I spoke of when treating his ministry.
Angels and Saints
In addition to his devotion to the Madonna, he also had one to the holy guardian
angels. He frequently urged this devotion, often recited the Angele Dei, especially while
traveling. He was accustomed to saying that this was a prodigious devotion. He wanted
us to recite it each evening among the other community prayers together with one Our
Father and one Hail Mary in honor of St. Michael the archangel and St. Joseph to
whom he was deeply devoted. The same number of prayers were said in honor of the
holy Apostles Peter and Paul and then in honor of St. Francis Xavier.
In speaking of St. Francis Xavier, I must say that this saint was very dear to him
and he demonstrated a most special devotion to him. This, among others, was instilled
into him by his pious mother. From his earliest years, as I mentioned elsewhere, he
would be in prayer before the arm of the Saint which is preserved in the church of the
Gesu. He studied the life of that saint and set it as the example for his own life and
made every effort to imitate his zeal by following his practices insofar as they were
compatible, as I myself witnessed fromtime to time. I point out one small item, one that
is rather pleasant, namely, that he enjoyed eating rice because it was the food that St.
Francis Xavier ate. He made a compilation of the saints life which he then submitted
for printing. In Foligno, he promoted the re-printing of that life and in Teramo, the
printing of the Fridays in honor of that saint. In regard to this, when writing to Canon
Palma, he says: With the two hundred copies, I will surely be able to build up devotion
to my dear saint, the great Xavier. This letter bears the date of August 15, 1832. He
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urged the pastor Amici to set in print the translation of the letters of the saint and was
successful in that. Being entirely gratified with a responsory, composed and printed
under the auspices of Canon Palma, along with a novena in honor of the saint, as
Palma himself relates in one of his memoranda, the Servant of God encouraged himto
have the saints life re-printed, as can be seen in a letter written on February 28, 1831:
Although my petition may be a bit inopportune, I would like to ask you to set down in
printing the Life of Xavier, stimulating workers for the great Apostolate; furthermore, in
order to instill devotion in everyone, I would like to see it written in a practical way, etc.
not too ponderous or, let me put it this way, that even a nun could read it without
difficulty. By doing this, your memory will be held in special benediction. With this work
you will see how many people you interest in the holy missions and, in general, in the
apostolate. I will close my mortal existence happily if I am given this consolation,
dedicating myself to bring about the good of religion, to rouse the indolent, to give
courage to the faint-hearted, to comfort the good and to bring to realization in everyone
that saying: Ite, accendite, inflammate omnia. Writing again to himon June 22, 1831,
he says: Therefore, do not lose sight of Xavier and the work that you have
contemplated. Direct your attention to him together with your most fervent prayers.
Devotion to this saint, as I mentioned elsewhere, was recommended also to
those who gathered in Santa Maria in Vincis, as the Servant of God responded in a
letter from Firenze to Monsignor Santelli. He inculcated this devotion in the exercise of
his ministry. On missions, he brought along a devout image of him onto the preaching
platform at the time that he delivered the principal sermon. In directing the oratory, as I
learned, he would recount an example from the life of that saint. Then, too, one day
while he was preaching about St. Francis Xavier , he brought about a wondrous
conversion so that from that time on, as he said to me, he would always give that
sermon during his missions. He himself blessed or had others bless water with the relic
of the saint, to be used for the sick. He distributed many images of the saint and
encouraged all of the people to be devotees of St. Francis Xavier, who, as the
Venerable would say, will jar one from lethargy, stimulate one to do good work and
make one fervent in walking the Lords ways. He proposed this saint as the protector of
the Archconfraternity of the most Precious Blood. He selected him as the protector of
his missions and of his Institute. He made every effort to have places accept him as a
co-protector wherever he could or wherever a church was being built, as I noted took
place in Ariano and at altars that were being erected, as I believe happened in the
church of the Carmelite Fathers in Civita di Penne as well as at altars where some
devout practice was directed. He sought to have paintings made and often offered his
own money to cover the expenses. He made efforts to ask for the granting of
indulgences so as to facilitate ever more devotion to this great saint. He erected
numerous groups under the protection of Xavier, entrusting themwith not only the care
of the nightly oratory and other devout practices, but also the extirpation of blasphemy
wherever that need appeared. In many locales, he encouraged the celebration of the
saints feast day, not only the one on December 3
rd
, but also the one on March 12
th
,
the day of his canonization. He prescribed a novena to be held by his Congregation and
he obtained the following: the privilege of observing the feast of December 3
rd
as a
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double of the second class; a solemn Mass for March 12
th
; a commemoration at the
suffrages in the Office prayer; a plenary indulgence on the day of the feast and its
octave; a plenary indulgence for March 12
th
. In short, in all these ways, he was able to
promote this devotion and it seems that the saint in heaven was pleased with that since
he corresponded by dispensing graces and favors, all of which are well-known and
manifest, to his devotees.
Next, he was very devoted to the Magi because the Epiphany was the date of his
birth and he bore the names of those saintly men, although he was called only with the
name of Gaspar. One day, when he was talking to me about the new church of St.
Francis Xavier and St. Anthony which was being built for us in Vallecorsa, he said that
at one of the altars he wished to have the holy Magi.
He regularly showed a special devotion to St. Apollonia to whom, because of a
deterioration occurring in his teeth, he made a vow in 1833 to celebrate or have
someone celebrate a Mass either on her feast day or on another day, in suffrage of the
souls in Purgatory. I found this out from a small sheet of paper, written in his own
handwriting, indicating the registration of the Masses. He poke to me, also, in regard to
that vow and I believe that it is certain that I, too, celebrated a Mass in one or the other
year, although that was not indicated on the sheet of paper. I recall, likewise, being with
the Servant of God in Ariccia on the day, if I am not mistaken, of the feast of St.
Apollonia or possibly during the following eight days, paying a visit to that saint and
praying to her that, if it pleased God, as he would say, he should not suffer the loss of
his teeth so that he could continue his preaching. Also, during another year, he we
there.
He was also very devoted to St.Aloysius Gonzaga whose small statue he had on
his writing desk when he was in Piacenza, close to death, and from whom he received
a cure through the merits of the Divine Blood, as I mentioned elsewhere. His devotion
to this saint was recommended by him to young people. Tenderly, he recalled the
cappellette of St. Aloysius where he conducted spiritual retreats, as can also be
gathered from the letters he wrote to Cristaldi.
I shall add here that, for the glory of religion, he wanted the causes of the
Servants of God to be dealt with and brought to conclusion. I know that annually he
contribued with the celebration of Masses, though I do not know how many, for the
cause of the Venerable De Rossi whom he proposed as a model for his work in Santa
Galla which, as he would say, brought sanctity to De Rossi.
Furthermore, he had a great veneration for relics. He himself had quite a number
of them and obtained others for our churches. He gave instructions on howthey were to
be kept and how they were to be exposed for veneration, as he did here in Albano, in
Sermoneta, Frosinone and Vallecorsa where he ordered the construction of a very
beautiful reliquary containing many relics.
He held great respect for the sayings of the saints and made use of them as
circumstances allowed.
I observed the collection of some of the principal sayings of the saints gathered
together, not by him, but handed over to me once by him for me to see. He also had
some of the reminders given by St. Philip Neri printed for distribution to the youth.
He was enrolled in many devotional groups such as that of the Immaculate
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Conception, that of the rosary, that of the Heart of Jesus and that of St. Thomas, as
well as the union of St. Francis De Sales, the confraternity set up in Santa Croce in
Gerusalemme, the group of the holy name of Mary in Sarnano, the confraternity of St.
Margaret of Cortona, that of the Madonna dei Sacchi in Viterbo, the congregation of St.
Francis Xavier in Faenza, the oratory in Velletri, the Sacconi in Frosinone and Rome
and many others. From the time that he was about sixteen years old, he enrolled in the
Madonna del Carmine, that is, on February 2, 1802. All of these devotions I have
gleaned from various listings and booklets that we preserve in our archives.
He likewise showed a special devotion for the holy souls in Purgatory. He often
recited and had others recite the De Profundis during trips, offering at the same time a
third of the rosary. He recited the De Profundis in the evening while kneeling down at
the first hour of nightfall and I heard him urge this for others. He ordered that the De
Profundis be recited in our communities after the meditation period and after evening
prayers. One day he took me to visit the Scala Santa. I do not recall precisely whether it
was in behalf of his deceased father. For the holy souls in Purgatory, he would apply
and have others apply some Masses, especially for those for whomhe felt an obligation
either out of gratitude, of piety or, finally, of charity. This, too, is evident in the letters he
wrote as well as in the notification of Masses that are still preserved, many of which I
have seen.
Indulgences and various other works
He held holy indulgences in high regard. Not only did he make every effort to get
them, but he also counseled people to gain themand he sought particular indulgences,
for example, both for the living and the deceased. In addition to the indulgences that I
spoke of in our previous session, he also sought indulgences for the month of the most
Precious Blood and for the feast day. He obtained a privileged altar in some of our
churches for himself and for others, and he likewise petitioned a personal one. He
obtained a plenary indulgence for the concluding day of a mission or retreat, whether
conducted publicly or privately. For some of our churches, he obtained the indulgence
of pardon for the seven altars, for the Stations of the Cross as well as other particular
indulgences. He wished to have the privilege of giving the papal benediction on the last
day of a mission. At the time when Leo XII considered withdrawing that faculty, he
wrote to Cristaldi on April 13, 1825 and said: I would be happy, very happy for that
indulgence to be available on the concluding day.
He likewise demonstrated his faith in procuring the restoration of ancient
churches and the construction of new ones, so that in that way there would be a
recovery of those places that were lost to religion during the recent upheaval and also
restore the worship due to God. When I was in Vallecorsa, I learned from Canon
Calamita that the Servant of God had encouraged himto restore the churches, recently
uncovered, that were half-destroyed, namely, that of the Misericordia and of Buon
Ritorno. I saw those churches in their state of disrepair and I also saw them
refurbished. Canon Fontana informed me that on the occasion when the Servant of
God gave the mission in Prossedi, he encouraged the people to complete the building
of the church, for that work had been suspended, and with his advice, he pointed out
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the means for doing it. In Sonnino, where the church had suffered damage with the roof
in perilous condition, he put me in charge of re-enforcing its foundations, in a letter he
addressed to me. In Frosinone, it was decided, as I mentioned elsewhere, to undertake
the building of the church of San Francesco Saverio as was also the case of the one in
Vallecorsa, the church of San Francesco and SantAntonio. In Rome, the church of
Santa Maria in Vincis, where the nightly oratory was eventually set up as far back as
1808, was in bad shape and was to be reduced to profane usage. Experiencing
disappointment upon hearing that news, the Servant of God took charge of having it
restored by drawing up an agreement with the contractor and thus succeeded in not
only restoring it but even providing it with new, sacred furnishings, as I spoke up in
another place.
The fruits of his faith were seen also in the many confraternities that he re-
established as well as the pious works that he revived or that he initiated with
appropriate regulations, that is, in the places where our foundations were set up as well
as in other places where he conducted his ministry. There was one for the elder clergy
as well as one for the junior clergy, namely, of St. Francis Xavier, there was the one for
women, that is, the sisters of charity; for young girls, the children of Mary and for young
boys, that of St. Aloysius Gonzaga. There was one also for the country-folk as well as
one for the leaders of the town, depending on the opportunities that were available.
Respect for ecclesiastical authority
One effect of his faith was seen also in his respect, subjection and obedience to
the Supreme Pontiffs. In a letter written to Cristaldi on March 28, written probably in the
year 1825, he says: I remain totally edified by the noble sentiments of virtue that adorn
the soul of our Supreme Pontiff who emphasizes the footsteps of Jesus the Redeemer,
whose Vicar he is, and especially as he is doing during these holy days. In another
letter of November 11, 1825, he says: I regret only to hear about the more or less
habitual sickness of the Holy Father. I, miserable thing that I am, shall not cease to pray
for him.
I discovered, among the papers of the Servant of God that have been preserved,
the instructions of Pius VII, dated May 22, 1808, in reference to the oath, as well as the
Brief issued by the same Pontiff on August 30
th
of that same year, dealing also with the
oath, both of them in the Servant of Gods own handwriting. There, too, I discovered
the printed form of the Brief issued by that same Pontiff dealing with sectarians, along
with another issued by Leo XII and an Encyclical and Brief issued by our present
Pontiff. This demonstrates, likewise, the attachment he maintained with the Holy See,
along with other things that I spoke of elsewhere.
However, he was not content simply to be dependent on the Roman Pontiff in a
way, so to speak, that was ordinary and common. He wanted to show his dependence
in a special way. He placed his Institute under immediate dependency to the Holy
Father. I already mentioned how he wished for and wanted everything to be under his
watchful eye, just as he made every effort, with each new Pontiff, to get a descriptive
plan of his Institute to the Popes desk and to obtain from each one of them the papal
blessing on his Institute and its ministry. I already spoke about his dependence on the
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Holy See for the opening of his houses, howhe consulted with the Pope on whether he
should continue to govern the Institute or entrust its direction to others and how, finally,
he wanted to get papal approval, support and diffusion of this Congregation which
belonged to God. When Pius VII destined him to be a missionary, even though he
encountered difficulties because he wanted to become a Jesuit, still he obeyed
promptly and without any hesitation at all, as I pointed out elsewhere. The same thing is
true at the time that he assumed mission-work in the Marche.
When, in 1826, he was summoned to Rome by Leo XII through the assistance of
Cristaldi, he took no more than six days to get there fromGiano, since, on January 27
th
Cristaldi was ordered to contact him. The Servant of God sent responses on February
1
st
and on the 6
th
, saying to Cristaldi: Out of pure obedience, here I am in Rome. With
promptness and without hesitation, he went along with whatever the Pope wished with
reference to the Propaganda. However, as I said elsewhere, in asking to be exempted
fromthe responsibility that the Holy Father wished him to undertake abroad, he pointed
out the difficulties he faced. He did not leave Rome until he was given the Popes
permission. He wrote to Cristaldi on September 16, 1826: I conclude this letter by
pointing out that I shall not leave Rome unless the Holy Father directs me to do so. I will
not arbitrarily do that on my own. In order to bring things that are pending to a
conclusion, perhaps God is keeping me here in this city and even the holiest of desires
is to be happily sacrificed. So, I say: Doce me facere voluntatem tuam. Then, on
October 17
th
he writes: Please, if you are able, I would like you to give me some
indication of what has resulted from your recent meeting with the Holy Father, and,
while maintaining our usual secret communication, this information could be very
helpful to me. In a general way, you might advise me as to the time for my return, since
dependent on that time is the scheduling of my duties. If, possibly, I could reside quietly
in Giano until new orders are forthcoming, I would give thanks to God.
When he was charged by the Pope to take care of an individual who had written
impertinently. He immediately undertook the task of finding him and, after finding him,
admonished him, heard his confession, comforted himand sent himhome reformed, as
I described previously. He even liked to depend on the Pope for the acceptance of
mission assignments. In a number of letters to Cristaldi, one can read: Check with and
ask the Holy Father. He would have liked to have the Popes approval for every one of
his activities. If, under Pius VIII and Gregory XVI he did not succeed in getting along as
had happened beforehand, it was his disappointment in not having gotten as close to
them as he hoped. Nevertheless, he did not fail to attempt to be successful in this, as
was observed on a number of occasions.
He likewise showed respect, veneration and subjection to cardinals, to prelates
of holy Church and, in general, toward all ecclesiastical groups. He respected their
dignity, their offices. He drew closer relations principally with those who were
enthusiastic about promoting good work. It was a delightful thing for him to maintain
with thema letter-correspondence in order to stimulate ever more their dedication to the
interests of divine glory. He was displeased whenever he found opposition to this, as
was the case as I reported elsewhere.
He implored abundant blessings on all, particularly on the concluding day of a
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mission when he would give the papal blessing. When preaching publicly, he never
uttered a word that could be injurious to the clergy, whether secular or regular, and
preferred to speak to priests either in private or in a conference. Such and so great was
the delicacy with which he handled this question that, wherever possible, he would keep
separate the conferences for priests from those he gave to other clerics. I noted that in
doing it in that way he would speak with greater evangelical freedom, but always
accompanied with the respect that he showed toward all. In preaching to the public, he
always supported the clergy, inculcating the respect to be shown to the ministers of the
sanctuary, as is well-known by all those who ever heard him speak. He wad very
disturbed whenever in discussions, even private ones, anyone would speak with
disfavor toward the clergy. During one of his missions, when a certain individual began
speaking with a lack of respect about the bishop, he was disturbed by that and with an
energy that was beyond the ordinary, but without losing his composure nor using the
least bit of impoliteness, he took him to task in such a way that the individual modestly
became silent. On another occasion, when one of the priests was exposing a fewof the
faults of other priests, the Servant of God, not being able to justify it, for he observed
that the man was speaking with a lack of esteem, simply commented: Oh! We are all
sick people in the great hospital of the world. Another fellow once spoke with a
depreciating attitude toward a religious order and the Servant of God merely pointed
out: All of the institutes are holy and are founded by saintly people and therefore they
should be shown respect.
Concern about the Reform
For the Servant of God, a very painful thing was the scorn shown toward the
clergy, but he could not conceal the great needs of the Church. Many times in his
spiritual discussions with me, he deplored the miserable status in which we found
ourselves and he would speak to me of the necessity for a reformwhich was to have its
beginning with the sacred. He would say: Let us pray and pray a great deal for the
reform of our times.
Here, before going any further, I shall report a fewthings that I read while going
through his letters to Cristaldi in which the spirit and the concern that he nurtured in
behalf of the interests of religion are seen. Writing on November 23, 1823, he says to
him: In regard to the papers that I am supposed to submit, let me know whether I
should limit myself to our Congregation or whether I should refer specifically to other
lines of concern. That is something which I felt God wants, in accordance with the
discussions had with our saintly Albertini. But, pray to God that I will be able to explain
our position clearly. I point out here that he spoke of the saintly Albertini in order to
give expression to the religious esteem that he felt for him. Likewise, I often heard him
say: That man is a saint. In writing to Cristaldi from Fransoni on March 31, which I
presume was in 1818, he describes Albertini as: Vir juxta cor Dei, sanctus, innocens et
rectus.
From pages that have been preserved, one can gather very well from letters
written to Cristaldi that he sent in a plan for reformand I believe that it was submitted to
the Pope. In writing to Cristaldi, he says to him: It appears to me that things are still not
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taking on that state of progress that is so deeply desired. On April 5, 1825, he wrote: I
add that it would be quite a good thing to have His Holiness realize that he should drop
any idea of appointing a special Commissionthis, in no way, will injure the esteem of
any person for himAlso, try to have him realize that it is not proper for the priests to
be controlled by the police ministrysuch matters pertain to the bishops. On June 20,
1825, he writes as follows: An outstanding soulcompels me to say that the Holy
Father should be told that if the reform is not begun, based on principles, especially
beginning with what is sacred, then new scourges are in store for us. Then, he adds
more in detail: In keeping with the rules that I have been able to learn, I see that this is
altogether in accordance with the discourses held with our holy Albertini. I have on
hand a number of pages entitled: Cloisters, Clergy, Nobility etc in addition to the
memoranda sent to you on other occasions. I shall not submit these pages to your most
reverend excellency without first getting your consent. I worry about having sent you
any pages at all. All I want is the true good, and I weep in the presence of God when I
see the wretched situation of our times. Videntes non vident, intelligentes non
intelligunt. Enough of this.
On that same day, he sent another letter in which he says: After some
reflection, I thought that since I had already written the enclosed pages, it might be
useful for you to examine them. So, for this time only, please read them and note that
the basis for the reform lies in considering situations observed in former times as well
as those observed at present, and God wishes us to move quickly etc. Whatever is
expressed here is always in accordance with the customary rules of respect, and
precise adherence to the real objective, the glory of God, as well as to bring an end to
the scourgesI ask you to destroy any pages and letters etc.
I presume that one of those pages was the following which I have joined with the
quoted letters, namely: Reflections to be pondered at the foot of the Crucifix
concerning the hoped-for reform of the people.
1. The Roman Pontiff should issue an encyclical to the bishops so that they will
revive the nerve of ecclesiastical discipline and be insistent on the observance of
synodal regulations which, if necessary, should be modified. In that encyclical,
emphasis should be placed on the necessary remedies against the obscenity in
paintings, etchings and other similar articles; furthermore, vigilance in respect to the
garb of women should be urged and, in short, other points of great interest for the
Reform.
2. Another encyclical would be necessary for all of those who govern, gently
pointing out to them that the diminishment in piety, education, and dependence on the
Church has, to some extent, been attributable to their positions etc.
3. In reference to Regulars, nothing has ever yet been said with public authority
concerning restrictions. In foreign courts, this is a source of abuse; I say the same
thing applies to parishes, which, being composed of a diverse number of souls, are
more or less provided with different talents, both physical and moral. Should this idea of
restrictions be adopted, it should be carried out, but, quasi aliud agens, that is, having
the respective Generals of the sacred orders operate. This plan may be considered to
be implausible in practice, as the most reverend bishop Strambi maintained, because
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then the small towns would be deprived of outside confessors, of gaining many
indulgences, and of having the benefit of the devotions which those sacred institutes
promote. Likewise, there would be a loss of so many shrines. Someone might object:
you cannot insist on observanceThe answer to that is: it is not the totality of
individuals in general that will be principally affected by this, but the interior life of each
individual. Such a plan can be carried out in the novitiates as well as in the convents.
People who display maturity and good judgment are to be sent as custodians of the
respective places, the havens prepared for the extension of the sacred and religious
congregations. I have met a religious who is all alone with a few lay persons in a
convent, and still at midnight he gets up to recite Matins, and the same could be said of
the rest of the observances which he carries out inviolably. Does not Church History
offer us other such examples in the early foundations of monasteries? With those
restrictions, how many will there not be who will come out of those pious institutions
and will then proceed to locate themselves in other places where, by reason of their
professional ability, will be able to set up a holy constitution and habit, and not
something else. So, here we have, in a dangerous state, souls that are bound by the
vows, who, because they are lacking in virtue, stand in need of guidance, special
vigilance, and a religious program, so as to prevent them from falling into more serious
failings in the eyes of God, to whom they must render what they promised at the foot of
the altar. In practice, (speaking generally of Regulars who have come out of the scared
cloisters) we see the anguish to which their consciences are subjected.
4. With respect to prelates: Oh! What does one see nowadays, speaking in
general: how they engage in exciting conversations, dances, evening parties etc. How
can such things be reconciled with ecclesiastical reserve or the fulfillment of the sacred
canons? Furthermore, with what courage could laymen be led away from such things,
the root of effeminacy and the like, if they had the good example of the prelate, one
constituted in dignity? At times, do they not also print, even in the public press, the
details of certain amusements, naming in them those who were in attendance, to the
veritable harm of the dignity of which they are not worthy? In particular, the Delegation
headquarters: are these not positions to be assigned to individuals with more maturity,
more experience and to those who from the very beginning have given proof of
themselves to the Roman Curia?
5. Oh my! What need there is with regard to the clergy, both in learning and in
sanctity! How urgent it is for us to set up our mission and retreat houses in order to jar
them from their inertia, to raise their estimation in the eyes of the people, to detach
them from their relatives, their properties and their laziness! Excluding pastors and
canons, from among the clergy who are in places that were so famous in the early
years of the Church and from which every sort of good work was done in the respective
dioceses, how many workers could be sent out into mission-work even the foreign
missions of the Propaganda! But, in order to achieve this great
end, which is the pupil of Gods eye, it is necessary to convene the young priests who
have recently come out of the seminaries and who need to be formed for parish-work,
for the various ministries in the cultivation of the vineyard of Jesus Christ. Only
occasionally practiced is the holy usage of the cassock which the Venerable Tenderini
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referred to as the angel-guardian of the clergy. Therefore, as the glories of the Regular
Institutes are renewed, we do not overlook the decorum of the secular clergy and the
training that pertains to them. Oh would that this lesson could be learned well! Instead
of a certain type of silence shown toward his matter, rather liveliness and enthusiasm
would be directed toward it. Oramus provoluti coram Domino.
6. Finally with respect to pious buildings, one can get a bit of an idea from what
has been specified in another report dealing with the Province of Marittima and
Campagna.
7. In places where the Maestre Pie or communities of women are not located,
one must follow the directions of Monsignor Albertini, well-known to his Eminence
Falzacappa. In those arrangements, there is not lack of method for bringing about good
results without heavy expenses and yet with notable benefit.
This is only an outline written for the pure glory of God (after considerable doubt
whether it should be done at all or not) and submitted to the wise consideration of your
most reverend excellency, Monsignor Cristaldi. Observations: These operations should
be carried out sensim sine sensu and by only a few people. Even with regard to
studies, it would be necessary to have a program available which would provide not
only scientific knowledge but especially one for piety etc. In particular, especially when
it comes to naming bishops or cardinals, it is important to pay attention not only to
providing the subject for those positions, but principally to prepare their respective
dioceses.
I recall that the Servant of God, from time to time, would speak to me about
these things. In August of 1825, when writing to Cristaldi, he said: I asked the Holy
Father whether he had read the reports that were submitted to him previously, and I
noted that he had perhaps mislaid them. On September 1
st
of that same year: When
you make an investigation of your papers, you should note whether my second
presentation concerning the Regulars etc. really got into the hands of His Holiness, for
he indicated to me an interest in being informed etc. On October 10
th
: Let us pray to
God that things will be set right, but at the very base. One notes everywhere that the
chastisement has not come to an end etc. On November 11
th
: The Reform still does
not showforth its true principles. Oramus ergo provoluti coramDominoDo you know
why I said that the Reformhas not as yet begun? Because it must have its beginning in
what is the sacredIt is underwaybut not with that insistence on the principles, with
encyclicals etc. etcMore will be said in the wounds of the Lord. Our sins have held
back the granting of grace, of illumination, of acts of mercy. On February 28, 1827:
Oh how blessed we would be if those pages that you are acquainted with would have
been effectively carried out! Orabimus. On March 14, 1827: If the opportunity
should be appropriate, oh how good it would be to call his attention to those original
papers. On June 3, 1827: I weep when I see things in the Church, alas, in such a
deplorable stateperhaps you do too. Orabimus. On July 16, 1828: With regard to
Regulars, I pray to God that the paper that I wrote some time ago, as you recall etc.,
will be placed in the hands of the Holy Father.
In those same letters to Cristaldi, one also notes in particular the concernthat he
had that worthy subjects be selected for the episcopacy. On March 2, 1819, in speaking
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of Albertini, he says: It is assured that His Holiness, in making this selection, will be
particularly consoled since it is one of the best that anyone could makeIn all of this,
you too will gain special merits, for you will contribute notably to the greater glory of
God. On December 26, 1819, speaking of Monsignor Carlo Manassi, he says: Last
night, I wrote quickly to Comacchio and fuso calamo I tried to bring warmth to the
situation. I hope that the Lord will bless our efforts. On May 29, 1820: From
information that I have received, I learned how necessary it will be for one of the most
suitable priests in Corsica to be named bishop in partibus for the good of those poor
people. I am told that there is only one bishop in all of Corsica and he is advanced in
age. On October 20, 1820: It is urgent that poor Corsica should have one of its priests
made a bishop in partibus pro interim. I spoke with a Corsican religious and I am not
able to express to you the need that those poor people have. The only bishop there is
an old man and consequently he is unable to do the job; he just does what he can. On
April 5, 1825: Furthermore, I would advise the Holy Father to find some way of seeing
that the cardinal-bishop of Sabina, who is the legate in Ferrara, should be re-called to
his curia in order to serve as pastor for his sheep who are most needful of his
presence. The now-deceased Cardinal Mattei used to say to me: with difficulty are the
dioceses governed when the six cardinal-bishops are in Rome. So, you can imagine
what the situation may be in Ferrara. I am also aware of the groaning heard in the
diocese of Palestrina with the absence of Cardinal Spina. No matter howmuch may be
attempted by means of letter-writing as well as per alios, it is the pastor who always has
those special blessings that are needed to bring about a more efficacious good result
for the flock. Cardinal-deacon Vidoni, quite experienced in the work of the Delegation,
perhaps might be able to succeed Cardinal Arezzo. The Holy Father will receive Gods
illumination and knowledge as to which good selection is to be made. On September
26, 1825: I had the opportunity of bringing tranquillity to the excellent bishop of Assisi.
It is not a good idea for him to renounce his work in that diocese since he is truly a holy
and learned manIn writing to you about this, I hope to be influential in effecting a
good result especially since, nowadays, we do not find in bishops the learning of a
Monsignor Giampe. On :June 6, 1826, If, during some discussion, you note that the
Holy Father is looking for individuals to fill out bishoprics, I am acquainted with more
than one that I could suggest to you, without, I repeat, having it made known that the
suggestion came from me etc..
Since I am involved at present in speaking of the concern shown by the Servant
of God in behalf of the interests of divine glory, I shall put together here, in a neat
bundle, other examples that have come to my attention in reading his letters.
On December 7, 1829, he says: It is necessary to be insistent with the bishops
for the extirpation of scandals. On a page from 1820, he says: The other day, some
foreigners went to the museum on the Capidoglio and upon looking at the Monte di
Venere, as I amtold that infamous art is named, they came in tears to me, so to speak.
Oh what a responsibility before God! the only thing left for us now is to shed tears.
Everything oozes an aura of seduction and libertinism. If, in all the many good works
you do, you would see to speaking seriously about this matter to the Holy Father and
begin to bring about radically the Reform, the chastisements would come to an end, for
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God is most merciful and respicit in orationemhumilium. Certain orders should be sent
out by him everywhere to the bishops, so that exemplo nostro. On May 3, 1828, he
says: In your discourses with the Holy Father, see that he becomes concerned ever
more about certain representations etc. that are not decent, especially those found in
churches. Yesterday, a gentleman from Romagna, who is quite devout, told me about
one in the Minerva, on one of the doors that I am not acquainted with. He told me this in
a conversation. Father Zauli told me that Cardinal Mattei did not suffer little upon seeing
one in St. Peters. All these things God, in an indirect way, brings to my attention. I
cannot help but join them to the purposes that I set for myself in prayer. In Rome and
everywhere, everything must breath forth modesty and one should correct or even
remove those things which do not inspire one toward virtue, even though they may be
things that are monuments etc.. As I recall, I also heard him express this in his
sermons.
On September 16, 1820: The most urgent matter that I have to inform you
about at the moment is the establishment of a firm policy of not sending boys to the
public places of detention. Available for themis the Detention Home of S. Michele. On
May 19, 1825: Suggest to the Holy Father to order the separation of beds for the
soldiers so that each soldier will have his own little bed. It would be worthwhile to
examine the system that is observed concerning this point in each of the branches of
the military. As for the pictures, engravings, miniatures and other items that are
lascivious, the Holy Father has probably provided for in his encyclical to the bishops
etc. On November 24, 1825: On some occasion, if possible, and may God inspire you
to do so, tell the Holy Father that I judge it to be necessary that in our days it would
seem to be right that a gentler discipline should be shown in the prisons toward one
who is consecrated to God. A few of my companions, coming back from a mission,
witnessed in Ancona a religious dressed in his habit and surrounded be gendarmes. In
Foligno, a short while ago, a priest, riding on a cart and guarded by gendarmes, was
seen passing by. I say nothing more etc. God is visiting us because of our sins. If, one
day, we should come to the point of acknowledging the various bases for the Reformas
well as the need for our Institute, blessed will we bebut, we note that the day set
down by God has not as yet arrived. So, prayers and humility.
On April 15, 1827: I say that the whole picture of things, though to many it
appears to be quite in order, with regard to the sacred, nothing is more pitiable. I am
competent of doing nothing more than to pray, to be silent and to suffer. For example,
the episcopal see in Pontecorvo is involved in political affairs and the bishop does not
know what direction to take! Is that not also the case in the Papal States? How many
other pious places are there that have been reduced to that same method of uniting,
both regular and military. Has any settlement ever been made, point for point, in such
relationships, not to mention other possibilities? God is not happy with us.
On September 16, 1820: Likewise, in this Rocca, only some of the prisoners
can fit into the chapel to attend Mass, as the most reverend Delegate will explain to you
much more clearly. Indeed, it would be a good idea to get permission from the
Supreme Pontiff for a portable altar, so as to provide for so great a good. Whether
these concerns were given any attention, I do not know. I know very well that on
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November 8
th
of that year, Cristaldi wrote to him saying: His Holiness authorizes
bishops to erect portable altars in those prisons or houses of detention, wherever the
need presents itself and with the greatest diligence possible. Of this, the Servant of
God was informed again on May 29, 1824 by the celebrated Cristaldi. I found these two
items among the letters preserved by the Servant of God. When Pius VII died, the
Servant of God wanted to have the confirmation of that privilege renewed by Leo XII, so
he wrote to Cristaldi on July 12, 1824: In your first audience with the Holy Father,
please ask him to authorize the erection of a portable altar in one of the prisons of
Gaeta so that they can fulfill the precept. On November 4, 1824: That the bishops are
able to erect permanent chapels in the prisons has never been doubted by anyone and
it was useless to write about it. But now. there is question that there are places that are
unfit for chapels and, if we stop to consider temporal means, hoc opus, hic labor. On
December 23, 1824, Monsignor Mazio wrote to Cristaldi and said: On October 23
rd
your most reverend excellency, by order of the Holy Father, transmitted to me a letter of
Canon Del Bufalo in reference to obtaining for the bishops of the Kingdom of Naples
the faculty of erecting a portable altar in all the prisons. His Holiness, instead of
granting this favor, contacted the most reverend Nunzio to get the Regio Ministroto see
to it that the government there should provide this in every prison and that they should
set up a permanent oratory in which the holy Mass would be celebrated on feast days.
The Popes request has had the desired effectI am very happy to bring all of this
news to your attention so that you might also inform Canon Del Bufalo.
On May 11, 1825, the Servant of God wrote to Cristaldi: As far as I know, I
believe that with the death of Ferdinand, or perhaps because of some other eventuality
that I do not know about, the matter of the chapels in the prisons has not been taken
care of. The portable altar will serve adequately in the meantime. On May 19, 1825: I
suggested, therefore, that at least provisionally the portable altar could afford the
opportunity for religious and Christian services. On June 20, 1825: With the
conclusion of this past month, you probably received a couple of my letters. One of
them dealt with the matter of portable altars in the Kingdom and, with the documents I
enclosed. I pointed out to you that Monsignor Mazio has never written concerning the
portable altars, but rather about the erection of permanent chapels. In regard to this, I
think that it would be necessary to re-issue the circulars for the State with reference to
and analogous to the aforementioned altars. The original circulars, as far as I have
discovered, were not addressed to the bishops but to the governors. Now, with the
death of our Holy Father, Pius VII, and the change in governors, the situation is
altogether new. In my opinion, it would be helpful to send a circular to the bishops,
since they have never received any. Likewise, it would be helpful to point out that
Monsignor Mazios circular, or more correctly the correspondence with the most
reverend Nunzio, took place under King Ferdinand and not under the present ruler. I
mention this because things are easily forgotten. On July 6, 1825: With regard to the
altars in the prisons of the Kingdom, in addition to the observations which I have
already made in reference to those of the State, it would appear to be opportune, even
necessary, to send an urgent notice to the most reverend Nunzio as well as to his
Majesty King Francis of Naples; also, to the bishops that, donec provideatur, His
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Holiness intends to authorize them to set up the portable altars. On November 11,
1825: I think that in Naples and in the Kingdom, with regard to the chapels in the
prisons, nothing has been done as yet. In the Provinces, at least that of Campagna, we
note that little is known about the privileged altars. A new circular would be needed.
On January 12, 1826: Concerning the chapels for the prisons in the Kingdom, I think
that nothing has been done as yet. Perhaps I ammistaken. I believe the same situation
exists in the Papal States, at least in certain locations. Maybe the recent changes have
caused the matter to be overlooked.
On February 18, 1827: Two things to be brought before the Holy Father: first,
the chapels for the prisons in the Kingdom of Naples and a new request for portable
altars in the prisons of the Papal States. It is necessary to repeat these requests as
often as possible since nowadays the punishment of God is reaching an astonishing
state. The second thing pertains to the merchants in the Kingdom of Naples and feast
days; actum est de instructione catholica. Oh how blessed we would be if those pages
that you are acquainted with would have been effectively carried out! Orabimus ergo
provoluti coram Domino. So, not as the Treasurer but as Monsignor Cristaldi, capita
occasione, engage in a discussion. On April 15, 1827: With reference to the Nunzio in
Naples, I inform you that I have written and given him sufficient information. Now, it
would be enough that your most reverend excellency should contact him in person, if
you think that is a good idea. God is my witness in what our purpose is. The basic
changes of the Reform movement are not evident and indeed many do not depend on
reconciliations in the courts. Very useful would be the granting of faculties to bishops for
setting up movable altars. I say that the whole picture of things, though to many it
appears to be quite in order, with regard to the sacred nothing is more pitiable. I am
competent of doing nothing more than to pray, to be silent and to suffer. On February
23, 1828: I add nothing further with regard to the concern that should be shown toward
Church matters, especially with respect to the strict prohibition of public markets on
feast days.
Prayer
Most vivid in the Servant of God was his faith through prayer. He called it the
powerful weapon. He applied himself to prayer continuously, accompanying everything
with prayer, as I witnessed constantly. He recommended this practice to me and I know
that he also recommended it to others. He meditated on the heavenly truths, often
uttered ejaculatory prayers and especially the one used by Blessed Leonard: My
Jesus, mercy. He urged its use and would have it repeated many times during the
missions that he conducted, and, with tenderness and affection, followed it with the
principles for good-living while giving the blessing with the Crucifix at the end of his
sermon. In many ways, he encouraged others in their prayer-life, speaking publicly in
his sermons as well as in private conversations and in his writings, as is well-known.
He held the world to be of no account and valued human things as nothing. He
dedicated everything to divine service and to God he directed all, pursuing, in every
way possible, purity of intention, as I witnessed many, many times. He bore an
implacable hatred for anything sinful, making every effort, as I said elsewhere, to avoid
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even the venial offenses. His concern for promoting the Reform of the clergy was
evident in his founding, spreading and supporting the Institute which he looked upon as
the work of God and willed by God. At the end of his life, he gave a new testimony of
that most sincere and vivid faith which he maintained firmly to his very last breath, as I
witnessed.
3. Hope
The virtue of hope was very alive in the Servant of God. Even though he
considered himself a miserable being and a sinner and sometimes even feared for his
own salvation, as he demonstrated to me on occasions, nevertheless, he always
trusted in the merits of the most Precious Blood, in most holy Mary, his favorite saints
and protectors. He not only conceived but always nourished a sure hope, a most
certain hope of his salvation even to the time of his death. At times, he would say to
me: Pray for me, a miserable thing, and on occasions also wrote the same to me. In
other instances, he would say: What do you think? Will I be saved? Then, too, he
would say: I drag myself along and I wear myself out (he was speaking about what he
was doing for the Institute. Then, suppose that I were to be damned? In still other
circumstances: Pray, so that God will be merciful towards me or similar expressions.
However, whenever he would use words such as those, he never failed to keep his
spirit firmly fixed on God, for he had placed all of his hopes in the hands of the Lord. He
made me recognize that the Divine Blood was his total comfort, his hope, his all. His
fears, as I regularly noticed, flowed from his thought about his own demerits which he
would then inundate in the sea of divine goodness without the least hesitation.
When I was with him in Pievetorina in 1830, after the retreat given to the clergy
in Ancona, he confided to me one day that, on that morning while celebrating holy
Mass, he seemed to have seen a number of golden chains descending from heaven
and hovering over the chalice and that his soul was being transported to paradise by
them. That brought him great comfort. Once in a while he would say to me: Who
knows how much purgatory there will be for me. One day, when we were in Giano,
together we went with one of our Brothers-in-service to pay a visit to the most holy
Virgin del Fosco. In opening a discussion with us concerning his own salvation, he
placed a question to the Brother as to how long he, the Servant of God would live and
how much time did he think he would spend in Purgatory. When the Brother gave him
his frank reply that after death he would fly directly to paradise, the Servant of God
raised his eyes heavenward, feeling comforted in the Lord. He prayed with great fervor
and one might say continuously, as I observed, in order to gain eternal salvation,
surrendering his all to divine goodness. He sought the prayers of others for this same
intention.
All of this can also be observed very well in the letters written by him. Right now,
I will report what has come to my attention. In writing to Cristaldi on October 24, 1823,
he says: Let us help each other mutually so that one day we can be inseparably united
with the saints in heaven. Whichever one of us is first to happily become possessor of
that, he should not cease praying for the one who is still left behind. Ita fiat, Amen.
Likewise, in another letter, which I believe is from 1824, he says: Prayer and courage
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in God, while we continue to hope to get to that beloved fatherland of heaven. Amen.
On June 2, 1826: I am writing on a day when Jesus Christ reminds us of the
tenderness of his love toward us. Mindful of all the obligations that I have to you, I will
acknowledge them to my very last breath as well as for all eternity when we shall be
together in the beatific vision. I celebrated holy Mass for you, being assured that I, too,
will be held in the charity of your prayers. On June 20, 1825: Let us aspire more and
more for heaven and let us become saints. Hoc est enimomnis homo, absque hoc nihil
est omnis homo. On September 20, 1825: Pray a lot for me so that I will be saved.
Hoc est enim. On November 11, 1825: I realize that the greatest occupation that I
can assume at this time of my life, which is advancing and in the short while that might
still remain as yet for me as a pilgrim in hac lacrymarum valle, is the training of these
young men, except for one or the other Missionand in the most intimate union with
my Lord, I can prepare myself for the eternal years. Hoc est enim omnis homo. On
the occasion when he feared that he might be given a promotion, he wrote on
November 27, 1825: Miserable thing that I am, I pray for the Holy Father, for the
Church and for you. Do the same thing for me so that my soul will be saved. May
Jesus be our delight, our joy, our consolation. On January 3, 1826: Pray a lot for me
so that I will be savedIn the final point of life, the divine Blood will be your comfort
your confidence just as it was for St. Francis Caracciolo who said: Lord, give me your
Blood which is mine because you gave it for me. You will realize that the works that
have been promoted by you will open for you the blessed gates of heaven. On
January 24, 1826: Oh how well I remember those holy days when I had the good
fortune to live within those walls in the Collegio (he is speaking of the Capellette di San
Luigi) and to enjoy his most lovable company! But the true and lasting union will take
place in heaven. On February 2, 1827: You will acquire ever more and more merit for
heaven, the center of every true consolation for us. On February 16, 1827: Pray a lot,
a lot to Jesus, for me so that I can prepare myself for the eternal years.
Also, when writing to Canon Palma on December 3, 1822, he says: May the
Lord grant that, united here in the unity of the ministry, we maysee ourselves re-united
forever in his most blessed kingdom. Amen. To that same person, he wrote on May
16, 1823: Xavier, at first, went to India alone; later, God gave him companions.
Courage! On February 28, 1831, to Palma: Let us remain beneath the shadowof the
mystical tree, the holy Cross. Si me quaeris, ibi me invenies. There, in the sweet
embrace of Jesus Christ, let us help each other toward our beloved homeland, heaven,
the only place of lasting peace and consolation. Whichever of the two of us should
enter there first, let him pray for the other who remains an exile and a pilgrim. Oh! That
we be granted eternal re-union in heaven. Amen.
Writing to Fr. Giovanelli, an Oratorian in Ascoli, on December 29, 1824, he says:
Pray a lot to Jesus for me. Now is the time when I should unite myself completely to
Jesus, the only delight of my heartMay God unite us in his most blessed kingdom.
On June 30, 1825: What a beautiful thing it is to be spiritually united here below and
then reach the everlasting and indivisible union in heaven! What sweet thoughts these
are! Let us adore the crosses that God sends to us and let us embrace them tenderly.
Wherever we seek Jesus here below in statu viae we find that he is always the
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fasciculus myrrhaefor our souls, but, those things that are bitter for our mortal lives are
sweet ad futuramgloriamquae revelabitur in nobis. On April 25, 1829: Do not cease
multiplying your prayers to the Lord, so that I shall be saved; that is everything for man:
quod aeternum non est, nihil est.
In writing to Fr. Rocco Sebastianelli on January 20, 1834, he says: This is the
great aim and purpose for which we are united in our houses, along with the most
ardent wish of being one day united in heaven.
Without making any further investigations, these were clearly his continuous
sentiments. He encouraged everyone to have a firm hope and to be prayerful so as to
gain eternal happiness. He did so publicly and privately, in preaching, in hearing
confessions and in familiar conversations. He opened up his heart to each individual
and was very displeased with any teaching that would dishearten, dissuade or oppress
them. He repeatedly said: Sentite de Domino in bonitate. In the most difficult periods
of apologetics in behalf of our most holy religion, he would, in a marvelous fashion,
emphasize the trust that we should have in God, encouraging people to hope for his
pardon, his grace and for glory through the merits of the Divine Blood and by doing
good works, to gain life eternal. He would tell them: God is most merciful and that
respicit in orationem humilium. In this regard, his exhortation were always given
tenderly and with affection. In giving spiritual conferences as well as in the
encouragement that he gave us on the occasion of our yearly retreats, he inspired
those feeling of vivid hope that we are to have in order to come to that blessed
possession.
Trust in the Precious Blood
In order to animate himself more and more in the trust of divine mercy, he had
the devout practice of often offering to the Eternal Divine Father the Blood of Jesus
Christ with the customary ejaculatory prayer: Eternal Father which he
recommended and prescribed to us likewise at the conclusion of our meetings in
common. He also applied this practice at the beginning and the end of his sermons,
giving it as a reminder to the people and he also gave it as a penance in hearing
confessions.
Since he had placed all of his hope in the merits of the Savior and in most holy
Marys intercession along with that of St. Francis Xavier, as was evident to me, I am
certain that he never had doubts in any way when he was faced with the question of
eternal salvation, even though, in viewing his own demerits, he felt fears of being lost.
With tenderness and a particular expansiveness of heart so that it showed even in his
face, he would recall, meditate on and repeat those texts which inspire confidence in
the merits of Jesus Christ, for example: Justificati in Sanguine ipsius, salvi erimus ab
ira per ipsum; Redemisti nos, Domine, in Sanguine tuo. Softly, too, he would recall
texts from the Fathers and Doctors, for example: Sanguis Christi, clavis paradisi;
Bonum aurum Sanguis Christi. I, myself, witnessed him tenderly moved and almost
in tears whenever, feeling more than ordinary fervor, he would utter those passages. In
writing to Cristaldi on June 29, 1827, he said: the Divine Blood, indeed, is the offering
to be presented to the Eternal, Divine Father, for it is written: pacificans per Sanguinem
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Crucis ejus sive quae in caelis sive quae in terris sunt. It is a just thing to render a cult
of special compensation, especially in our times, to Jesus who continues to repeat:
quae utilitas in Sanguine meo? Finally, while the devil would like to have all people be
the victims of justice, through this devotion, may I say, the gates of divine mercy are
opened and the only means established for reconciliation is made available. Justificati
in Sanguine ipsius, salvi erimus ab ira per ipsum. He used this very same language
not only with Cristaldi, but I also heard him use it from the preachers platform as well
as in private, familiar conversations.
Then, too, in writing to Monsignor Muccioli on September 4, 1822, he says: Our
relatives, however, are not lost; they simply precede us and a sweet bond of religion
unites us to them in a marvelous way. Nolite contristari de dormientibus. You have
probably learned already of the death of the good Fr. Torribio, whom God has willed to
take back to himself. It is written: Oremus pro omnibus. Nunc nobis instat magna dies!
At Sanguis Jesus Christi est nostra spes et salus pro vita aeterna.
The Last Things
With vivid hope of going to the enjoyment of the presence of his God, he would
meditate on the last things and he told me that his ordinary meditation was on death.
That was how it was to be, so he often spoke of death. During recreation periods he
would frequently refer to his age or to the years that might still remain for himas well as
for us; likewise, who would be the first to die or who would live longest and similar
subjects, speaking in a pleasant fashion and then adding that for himself there werent
many years left. At times, he would say: It is necessary for me to prepare for the
eternal years; I keep on preparing for the eternal years. Then, whenever I would ask
him how he felt, his answer would come in very clear words of perfect resignation and
detachment from human things. He looked upon death as that which opens for us the
gates of eternal felicity and he was accustomed to calling heaven his dear fatherland,
the sweet mansion where we will take our rest for all eternity. He also recommended to
others that they think about death and in order to arouse them to its remembrance he,
on occasions, would set before thema skull to impress upon themthe disenchantment
of life; on occasions, too, he would have it carried along when the evening pep talks
were given.
Even though, when he was an altar boy, his only brother died, he still wanted to
pursue his ecclesiastical career so that he could serve God more closely. He counted
as nothing whatever the earth could offer him, even in a rightful way, in regard to his
talents. As I have pointed out, he renounced the position obtained with his Eminence
Fontana; he renounced his position as Canon so that he could more freely attend to the
ministry. He dedicated himself entirely to the ministry, feeling disappointed whenever he
had to be occupied in other things and could not give himself to it. He did not seek
positions, responsibilities or honors. He energetically freed himself from the offerings
made to him by Leo XII in order to devote himself to the advancement of the Institute
founded by him in behalf of the Reform of the clergy and for the welfare of the Church,
an Institute which he sawin danger because of the conspiracies of the infernal enemy.
Writing to Cristaldi on September 10, 1825, he says: Praise for all of this to God
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whom we must love tenderly and perfectly. You, for the love of God, must prevent me,
always and energetically, from making any alteration in my way of life through which I
must come face to face with death. This will be the greatest favor you can do for me,
and I will thank you, not only now, but for all eternity.
What the Servant of God was seeking, indeed, was only to have what was
needed for him to manage things and often wrote to Cristaldi about this, not interested
in anything further. This was so because his heart was totally set on heaven, desiring
nothing else but to be united forever with God in time so as to be intimately united with
him for all of blessed eternity.
Hope demonstrated in his actions
His hopefulness stood out in a particular way in the setting up of his foundations
and in the progress made by his Congregation as well as in the exercise of his ministry.
In reference to his ministerial activities, one can recall that, at the beginning, he had
very fewcompanions and was not able to easily recruit them. The most assiduous one
was Canon Muccioli who died just a short while ago and who was his follower for all of
1818. However, he was of very little help when it came to preaching. He was unable to
go out because of the opposition of his mother, as Muccioli himself informed me. Other
stable members could not be located with the exception of Fr. Biagio Valentini. Trusting
in divine goodness, the Servant of God left Rome. Thus, wherever he conducted
missions, he would encourage the clergy to become part of his apostolic life. In order to
achieve greater success, he even encourage bishops, asking them to give their
cooperation. Thus, even though he did manage to get companions who had to be
instructed and formed for that branch of the ministry, still after instructing and forming
that first group, he had to instruct and form a second group since the former became
exhausted or impeded fromcontinuing their ministry and would withdraw. Still, he never
lost hope but always appeared energetic and courageous, as I described elsewhere. I
learned this fromFr. Biagio Valentini who joined up with himand never left him. I myself
witnessed that Valentini would, from the very beginning, go along with himon missions.
I noticed how, here and there, priests were taken on as auxiliary workers.
He was very convinced that he was to take care of Gods cause and was even
more convinced that God would supply him with help, as can be evidently seen and
verified in everything that I have said previously when dealing with the ministry. This
can even be better seen if one would stop to reflect that without ever growing weary he
took on one mission after another, without ever, may I say, stopping to catch his breath,
so great was his trust and confidence in God who gave him ample strength to preach
several times each day, as occurred in this diocese when I was his companion, and as
is clearly known to have been his practice on many other occasions. Previously, I
mentioned howhe went to give the mission in Comacchio and in that diocese at a time
that was exceedingly dangerous. With full confidence, he went to give the one in
Forlimpopoli despite the fear of losing his life. Also, in severely frigid, rainy and sleety
weather, he carried out his ministry in the diocese of Teramo, namely, in Ariano and in
the abbacy of Farfa and San Salvatore Maggiore, as well as in other places.
I point out here that he instilled this same hopefulness in his companions,
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saying, as I myself heard him: We are not worthy of exercising this ministry; this is an
extraordinary ministry, needing extraordinary helps. But let us move forward; God will
assist us; let us shed our tendencies to laziness; let us willingly labor for God. We will
shorten our Purgatory, we will be given rest in heaven, and similar expressions. He
would utter these things with enthusiasm and he acted with agility whenever any
difficulties were placed before him and he overcame them. His mannerisms were such
that some were heard to say: You cannot say no to Canon Del Bufalo. He would
personally go out in search of companions for the ministry, encouraging them and
stimulating them. Once I went along with him to Bassiano in order to persuade Fr.
Giorgi to take part in the ministry and on another occasion he sent me there to do the
same. He also made use of letter-writing which, at times, he would bless, praying to the
Lord to give him help.
I shall say further that, full of trust in God, he took on even the most laborious
mission-work even though, at times, he was as it were alone, as happened, for
example, in Montalto where he had a single companion who was unable to give him
much help and yet he turned a retreat into a very fruitful mission. In Supino, he was
assisted by two companions upon whom he could count on very little help. In Lenola,
he bore the burden of almost the entire weight of the mission, until I managed to get
there. So did it occur in other places and in other missions. He had to have a vivid trust
in the Lord in order not to delay, postpone or abandon the ministry. In Teramo, he
arrived with only one helper who was feeble and still he sustained the ministry for
several days until companions who had been impeded by the heavy rains got there.
Canon Palma, in his review of that mission, wrote: Even though, at the beginning of
the mission, he (that is the Servant of God) had only one helper, still, trustful in the
saying: misit binos ante faciemsuam, he, with alacrity of spirit, began the functions of
his sacred ministry. In going to the mission in Itri on foot, he got there from Fondi with
his companions whom he encouraged to make the trip even though the carriages that
had been contracted for a specified time did not reach them until they were almost
there. Having arrived, exhausted and at a late hour of the night, he nevertheless gave a
short introductory talk and in the morning set everything in systematic movement. The
mission turned out to be exceedingly fruitful, as I learned fromCanon Fontana. In going
to the mission in Nettuno, the wrong route was taken and, as God willed it, they
eventually got there, though late in the evening, as the Servant of God himself informed
me. Since it was not always possible to obtain a carriage nor make arrangements for a
horse, he would face the hazard of making the trip on foot, as , for example, fromGiano
to Foligno, from Mole di Foligno to Giano. Once he carried a packsaddle for a small
stretch of the route, as I learned, though I do not remember whether it belonged to Fr.
Valentini or to Fr. Giovan Battista Pedini. He would also make trips on foot over steep
and muddy terrain, something unusual for him, and also under burning sun, as I myself
saw him arrive during the summertime from Piperno to Frosinone, around noontime,
bathed in sweat. Even though he was not adept at horseback-riding and did not handle
himself well, a thing that I heard from someone but I do not remember who it was, still,
when circumstances called for it, he did not refuse to go on horseback, always trustful
in divine goodness. One day, having gone to Vallecorsa in the month of January and
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having given there a most fervent sermon, he left in the morning around the tenth hour
to go to Sonnino where he had an appointment. Walking almost always on foot over
very bad roads, with a heavy downpour of rain, going up rises and down ravines in
slush, he kept singing happily the praises of the Divine Blood. He eventually got there
accompanied by the strong peasants of Vallecorsa who told Fr. Camillo Rossi that
along the way, it was a death-experience and that Canon Del Bufalo might well have
been the only one making that trip in such unfavorable conditions. I might point out that
he gave a rather long but fervent sermon there, too. Among these and many other
difficulties faced in traveling and in the ministry, not only did he manage himself well but
appeared to get a new vigor. It seemed certain to me that it was the effect of his vivid
trust in the Lord to whomhe continuously recommended himself. One time, it happened
that he, in a state of exhaustion and it appeared to me that he had lost his voice, he
was supposed to undertake a trip to satisfy a pastor of Soanne who had very warmly
begged him for a mission. At first, he excused himself saying that he was unable to do
anything more than lead a rosary, but then, after he himself prayed and got others to do
so, full of courage he went there and happily fulfilled his ministry. On another occasion,
when I was about to leave Rome, as I got the story and if I am not mistaken it was from
the Servant of God himself or possibly from his niece, he was impeded in the use of
one arm. Nevertheless, with trust in god, he got into a carriage to go to the area where
the mission had been promised and as he got into the carriage, he felt himself freed of
that arm pain. Many times, in the exercise of his ministry, he experienced, along with
his usual ailments which were more or less habitual, other difficulties. Nonetheless, he
preached as he always did, heard confessions without showing distress, as I myself
witnessed.
Many times he was faced with a loss of voice. After saying a prayer, he would
mount the preaching platform, begin his sermon and, even though a bit hoarse, he
made a strong effort and announced the divine word in such a way as to arouse
compassion. Then, unexpectedly, his voice was heard clearly, very, very clearly and in
such a way that it caused the people to be stunned. In Castellone, as I learned fromFr.
Spina, while some of the people were on the verge of asking the Servant of God to
come down from the preaching platform since he was not being heard, suddenly he
acquired a clear and sonorous voice, so much so that it shocked the entire audience
and then laments, mixed with screams of tenderness and compunction, arose fromthe
crowd. In Piperno, where I was stationed, to my surprise I heard about half of the
sermon that he preached as he re-acquired a very clear voice. I observed the same
phenomenon in other places too. For us, this sort of thing no longer surprised us. I shall
point out that at times he would mount the preaching platform weakened in his voice
and would get it back by the end of the sermon. Other times, he would lose his voice
half-way through his sermon, but then get it back again. Not lacking were the times
when, almost without a voice at the beginning of his preaching, he nevertheless
continued to the end. In all of these circumstances, one could see that he would turn to
prayer or cast a glance toward the Crucifix or most holy Virgin, occasionally to St.
Francis Xavier, or, he would look heavenward imploring help. At times, he would ask
the people present to pray, having themrecite an Ave Maria, as I myself observed and
learned from others though I cannot remember just who they were. He then gave
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thanks to God when he saw his prayer answered and also invited us to give thanks.
Whenever he did not receive the grace that he was petitioning, he still insisted on
praying with confidence, and he never lost his trust in God.
In reference to the Institute, no less did his hope and trust in the Lord stand out.
(He wrote to Cristaldi on July 21, 1819): Our Congregation is from God; I have no
doubts about its successful progress. Indeed, up to that time only a single house had
been opened among many hardships; various other attempts for foundations were
voided, as for example, the project managed by Cristaldi in April of 1820, along with the
knowledge of Pius VII, for the spread of the Institute in Sardinia. Furthermore, with all
the worries and concerns that he faced, he was either unable to find companions or
could not get stable ones, or they, in very, very small numbers for the foundations were
adaptable to this type of work. Nevertheless, he continued to open houses as the
opportunities arose, feeling convinced that God would provide members, as he then
actually did. He wanted to take on men who were distinctive in learning and in sanctity.
But, since God was not supplying himwith what he desired for the diffusion and spread
of his Institute, without becoming discouraged and having recourse to God, special
blessings began to show. There were those who had never given a sermon and these
he trained to preach and some of them achieved great success. There were those who
did not enjoy good health and that was restored to them. But then, there were those
who retarded the progress of the Institute and even these men were for the Servant of
God a motive for trusting in God. The desire that he had for promoting good works led
him to arouse the clergy to make use of the talents given them by God and not
constitute an obstacle to the Congregations progress.
With the passage of time and with God having supplied him with new
companions, he succeeded in establishing system in his Institute. But, always with
trustfulness in his Lord, he observed, shall we say, a continual entering into and
departure fromthe Institute. He always said: Our Congregation is fromGod and he will
lead it ahead. Whoever succeeds me will see its glories. Nolite timere, pusillus grex
and similar expressions. With regard to his companions, he was accustomed to say:
The time will come when they will draw up applications for entering the Institute; our
Institute is the pupil of Gods eye and it is its task to bring about the Reform which is
willed by God. With such thoughts he would always stimulate his companions who
needed every bit of encouragement and comfort in the career that they had assumed.
On March 27, 1829, in writing to the now-deceased Fr. Nicola Maiorano, he said:
The devil will not cease harassing your vocation. Confide, however, in the Precious
Blood of Jesus Christ and you will achieve through it a glorious victory: ipsi vicerunt
draconem propter Sanguine Agni. Let most holy Mary be our guide, our leader in so
holy a career; and also the great Xavier, our exemplar! What good fortune for us to use
the short time that we have here in this present pilgrimage for winning souls! Such
were the sentiments that he expressed in writing to everyone whenever the opportunity
arose, but, he also expressed them in speech. One time he said to someone: Beware
of the enemy; be on guard; meditate at the foot of the Crucifix and ponder your
vocation. This is a vocation which we can never bless enough; we, ourselves, are not
worthy of serving God in the Institute; simply do what you would like to have done if you
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were faced with the moment of death.
After the foundation of the houses in the province of Marittima and Campagna,
he had to go now to one now to another of them in order to relieve them of
bewilderment and, at times, even to substitute for the companions among whom there
were those who had gotten ill, either fromoverwork or from not being adaptable to that
type of climate. I can almost see him again as he lifted their spirits from dejection,
communicating to them that holy joy and trust that he held so warmly for the Lord.
When he got to Velletri, where I was feeling ill, he spoke words of encouragement to
me. I recall that he got me to get out of bed and had me walk around in the room, while
holding me by the arm since I was so unsteady. When he had left to conduct a mission
in Sezze, he summoned me there a few days later and I felt completely restored.
There was a strong rumor that it was feared that the Institute was going to be
suspended, but, the Servant of God, filled with great trust, one day discussed it with me
and got me to see that if this were the case, he would have found a way of occupying
his companions in the pious works in Rome and thus the Congregation would become
better known. Likewise, Canon Fontana told me that on a trip that he made with the
Servant of God in 1824, while discussing the Institute, the latter said that if it were a
case of suppression, he had a remedy at hand, namely, that he would summon all of
the companions who wished to follow him, to come to Rome and he would present
them to the Propaganda. In the event that they would not be accepted, he had rented
an apartment in one of the buildings and he would then distribute the companions
throughout Rome. They would be, as it were, the porters of the city, doing good work in
the prisons, the hospitals and elsewhere and that they would continue to be
missionaries of the most Precious Blood. But, that would not take place.
If he would find himself in similar, critical situations, he was advised to get the
assistance of notable people who were not lacking for him and that he should set his
plan in motion. But, he would reply, as he also said to me, that he would make use of
human means only because God willed it, but, it was really necessary only to await help
from above. From Fr. Camillo Rossi, I learned that when Leo XII assumed the
pontificate and heard some unfavorable remarks about the Institute, it was suggested
that it might be a good idea for the Servant of God to present himself before the Pope.
The answer was that he would go there but only after making the retreat called-for by
the rule. When the Pope wrote to him that he had gotten an unfavorable report about
the Institute from a notable individual, the Servant of God replied that he did not place
his trust in men but in God. Elsewhere I pointed out that both in the time of Leo XII as
well as that of Pius VIII and Gregory XVI, the Institute found itself in danger because of
the many reports that were getting back to the Pope. The Servant of God, trusting in the
Lord, never ran out of courage. Here, I shall simply add that Cardinal Odescalchi (as Fr.
Camillo Rossi indicated to me that he had learned from the Vicar General, Monsignor
Ancaiani, at that time bishop in Spoleto) had recommended the Institute to the Holy
Father. The Holy Father said to him that he was not at all happy that Canon Del Bufalo
was upsetting the bishops by taking some of their priests away and that the complaint
of the bishops was quite general. Then, too, Cardinal Galeffi said that the Holy Father,
because of Canon Del Bufalo, held the Institute in respect and would not suspend it
even though he heard bad reports about it. Finally, when the Servant of God found
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himself in the company of the most reverend archbishop of Camerino, he related to him
that after paying a visit to the ailing Pope, the latter, in the Servant of Gods presence
as well as that of other bishops, raised his voice and said emphatically: Canon Del
Bufalo is an angel, a saint and a learned man. The variation in reports occurred at
different times and the Servant of God had the opportunity of speaking to the Pope or
have others do so. This could happen only through the workings of Providence as the
Servant of God was never lacking in opportunities for exercising the virtues in the
multiple difficulties to which the Lord wished to subject him. I heard it said, perhaps it
was fromthe Servant of God himself, that the Pope wanted to suspend the Institute, but
that the Madonna did not permit him to do so.
So, since it was not possible to recruit priests in order to set up an Institute of
workers, neither could it be done when the bishops refused to yield mature priests for
this undertaking. Thus, the only thing left to do was to take on inexperienced ones. But
that simply would provide reasons for further complaints because of the lack of ability of
those members. So, it looked like it would be necessary to abandon the project (which
appeared to be the judgment of Cardinal Odescalchi himself and which was certainly
not to the liking of the Servant of God who told me, one time, that God did not wish to
make use of his services in these activities, since he refused to give himthe necessary
wherewithal). But, in the viewpoint of the Servant of God, that would have indicated an
unwillingness to cooperate with divine designs to which the Servant of God felt obliged.
Therefore, he concluded that he would have to navigate per ignem et aquam in order
not to be lacking in fidelity to God and in order to lead the Congregation forward, even
making use of those companions in the best way possible for him. Happily, as is very
well-known, he succeeded in his efforts.
Now, to resume speaking about the trust in God that the Servant of God
maintained, we shall speak in particular about the foundations which he set up,
overcoming a thousand difficulties, as is well-known, because of the shortage of
furnishings, a lack of funds and at times even difficulty with selecting the localities, as
has already been noted.
I previously spoke about the many difficulties that he had to overcome in setting
up Giano Here, I shall add that that house was frequently laden with debts and was
faced with the possibility of being closed. When I got there in 1820 and placed in
charge of all the needs of the house, by the Servant of God, as well as having to
conduct a series of religious exercises for the seculars, I found that the provisions were
exceedingly poor. Still, God did provide and nothing essential was lacking. In 1830,
when I went back there in the company of the Servant of God, only miserable
conditions were evident and things had to be handled as they were done from the very
start. With the trust in God that the Servant had, provision for urgent things followed
and, on that occasion, we also witnessed a supply of wine in a barrel that had been
purchased and that lasted certainly a lot longer than was possible. By means of a
collection that was taken up, God, in his providence, came through and in that way the
economic situation was balanced out. I know that Fr. Biagio Valentini, who was
stationed there, was at his wits end. He had written to the Servant of God who
answered the letter by saying that he (Valentini) should, with faith, give a blessing to
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some stones and he would see miracles. And, may I say, that miracles were seen
because there was no lack in Gods providence. I simply do not remember who told this
fact to me, but it seems that it was confirmed by Fr. Biagio Valentini himself.
Furthermore, I learned, and it certainly was fromFr. Pontoni, that when Valentini had to
go to Foligno to do some shopping, he needed to have a certain amount of money.
When he looked into his cash-box, he found a shortage.
Again, just as Fr. Biagio relates it, he went back there to look a second time
when he found the exact amount of money that he needed.
As for our house in Pievetorina, which was struggling with a thousand problems,
I shall mention in particular one incident. At the beginning of its foundation, two
companions of the Servant of God, who later left, went at each other in a discussion, I
do not knowwhat moral point it was for their conference, causing a vile rumor to spread
about, vilifying the newly-born Congregation. The Servant of God was just about to
leave for the mission in Velletri when he got wind of that rumor, as was narrated to me
by Fr. Biagio Valentini. You can imagine howgrieved the Servant of God was with that,
but he did not lose his courage. He immediately set about straightening out the
situation, placing everything in the hands of God. Without further worry, he left toward
Rome in order to take care of the upcoming mission. This sort of thing did not arouse
wonder in me since even before I joined the Institute, I learned about it. Then, when I
went there for a visit, which the Servant of God granted to me, if I am not mistaken, in
1831, I experienced temptations that I had never faced before nor since in any way up
to this day, and, by the grace of God, they were and still are contrary to my mode of
thinking and to my temperament.
In coming here to this house in Albano, it is well-known how, with only trust in
God, it was opened. Even though promises of finding the locale free and with very little
furniture to be rented, when we got here there were no preparations made and we did
not even know where we could spend the night. Not without some hardship was it
possible to make arrangements in the abbatial building the best we could. When the
Servant of God arrived here on the following day, which was March 25, 1821, as I
mentioned elsewhere, he set things going with a solemn triduum in the presence of all
the confraternities. The divine blessings became evident as the good citizens began to
offer alms and lend things to provide what was needed. There was a subsidy promised
to the monastery and it seemed to be an easy matter to get it. However, a portion of it
was not obtainable until 1829, and the other part, which was claimed by the very
reverend Lateran Chapter, the Servant of God waited for with futility as long as he lived,
despite all of his efforts, petitions, memoranda and official requests which humiliated
him, the many meetings that were held, the urgent appeals sent to his Eminence Galeffi
by Cristaldi and others. I knowthat at the beginning of 1833 several reports dealing with
the problem were sent from Sonnino to Rome, perhaps just a bit forceful and badly
written. I am certain, however, that the Servant of God (who always wanted a clear
presentation of things as well as a respectful composition) had nothing to do with them.
He wrote to me and asked that I lay out in writing the pertinent reasons for bringing
assistance to the mission house in Albano and that a copy of this be sent immediately
to the person that he named. I knowthat he always dealt with this matter with propriety.
Writing to Cristaldi on November 9, 1827, he says: Many Canons in the Chapter of St.
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John Lateran have backed the principle that the Datary, or the Treasury, must supply
them with a compensation for the income that is due to us in Albano, in keeping with
the Bull of Honorius since the now-deceased Pius VII did not intend to derogate it in
any way at all because of the rights of the Cesarini house. Writing to him again on
April 20, 1828: Furthermore, it is urgent that the Lateran Chapter should have a
compensation for the residual ecclesiastical goods and that S. Paolo in Albano be
granted what was contemplated by Honorius in his Bull, which Pius VII did not wish to
derogate as was clearly stated by him. In addition, the Lateran Chapter should have
made that statement upon receiving these benefices. Indeed, everything was done in
good faith. But, now it is necessary to put things in good order, thanks to your
efficacious efforts. He comes back to this theme on other occasions, too, without my
having to report his words here. Regardless of those restrictions and despite the
dropping, because of respectful reasons, of a collection that was had, God still
continued to provide for the house, so that people would ask me how we were
managing to move forward. What turned out to be actualized was what the Servant of
God reminded us of: Sperantes autemin Domino non deficient omni bono. God did
provide for us since we were not able to manage with the endowment assigned to us.
With the trust that the Servant of God manifested, he succeeded in getting the Pope,
through Cristaldis mediation, to settle not only the debt that Giano had but also that of
the artisans in Albano who had registered a complaint and threatened to take over the
locale. With that same trust in God, he repaired other emergencies which I shall not
review at this time.
Likewise, one can see the quality of trustfulness that the Servant of God must
have had in the establishing of the houses in the Province and how he had to
maneuver things in Terracina, Sonnino and Sermoneta in order to offset a victory by the
devil. What trust he showed in re-accepting and refurbishing the house in Sonnino.
Also quite notable is that trust that he displayed in the opening, governing and
sustaining of the foundation in Frosinone against which there was, at the very
beginning, a dispute in a public hearing. It is well-known how in 1826 and 1827
circumstances arose in such a way that he was faced with the decision to abandon that
foundation, but, with trust in God he proceeded to support it with construction
undertaken there despite the restrictions of the locale and the scarcity of funds.
No less does his trust in God appear in his acceptance of a foundation in
Vallecorsa, hopeful of getting a sufficient endowment in the future, and beginning
construction there.
An effect of his trusting in God was seen in the re-establishment and setting in
order of the foundation in Benevento which was having difficulties in every respect up to
1828 in their effort to get a portion of their building that was being occupied by judges.
The same can be said of other foundations, notably the one in Rimini, in which
the Servant of God found himself involved without really wanting to. Likewise, Nepi,
where, in order not to delay the good work, he opened the house before the terms of
endowment were mature. God provided help in both instances.
I know that a lot of people were astonished by and considered it an act of
imprudence what the Servant of God was doing in placing himself in such danger,
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willing to undertake a work which appeared to be a failure in itself and would not be
able to function in any way whatsoever. I myself heard people say: When Cristaldi
dies, the Institute will die. The fact is, however, that Cristaldi died and Institute
survived. Then, people would say: When Canon Del Bufalo dies, that will be the end of
the Institute. The Servant of God died and the Congregation kept getting better as the
Servant of God himself had promised when he said: God has me in his hand and
wants me to be humble; after my death, things will go along much better.
In reference to the foundations which he accepted, as they said, with too much
ease and without the necessary backing, I will point out in the first place that he could
have opened many others that were offered to him throughout the course of his
apostolic life starting with the one in Giano. Yet, he did not open them. Then, I will say
that, froma human point of view, you might consider this undertaking of establishments
as an act of imprudence, but not so from Gods viewpoint, for, as the Servant of God
was wont to say: The works of the Lord are born among thorns and I would be fearful
of any work that was born from opulence. We must go along with the order of divine
providence; Jacta curamtuamDomino. I would have scruples about dropping any one
of our foundations when I see how God is blessing us with the means needed.
Finally, I wish to say that when it comes to beginnings, which are always
something difficult, it would have been presumption to want to open the foundations,
may I say, with all the conveniences, thus not having that trust in God which must shine
out in the workings of the Lord. Furthermore, Gods blessings are seen in those
foundations. In addition, may I say that whenever the houses appeared to be, at times,
lacking in provisions and the means were scarce for covering shipments, travels,
devotional materials, ceremonies in the church, maintenance of buildings, furniture,
postage, daily sustenance, illnesses, clothing for the brothers-in-service, there was no
one who suffered from hunger nor anyone deprived of what was essential. Even in
construction work, in supplying the sacred furnishings for the church for carrying out the
ceremonies with decorum, God gave his blessings.
I must add here that this trust in God shown by the Servant of God stood out
especially in the administration which he accepted of the hospice of Santa Galla which
he held on to for a number of years, managing things with a special diligence and
concern. On this topic, writing of it to Cristaldi on November 11, 1821 as he had done
many, many times, he says: I am sending you the memorandum in behalf of the
hospice which I recommend to you, fusis precibus. I continue to direct the work as best
as I can, considering also the delay in payments to the house. I am always fearful that
they are going to tell me to close it, and I hope that such a thing will never happen. The
reason why I have always continued to show the most decisive concern for this
institution is that it is of very great interest to me because it is a question of a cause for
the poor. The Odescalchi house has become deteriorated.
Also, an effect of his trust was the opening of the oratory of Santa Maria in
Vincis, the work of restoring that church which involved an expense of around three
thousand scudi, as I learned from Severini. Also, in the many works of piety and other
charitable organizations that he promoted. Likewise, the summoning of Canon Betti,
who was ill in Benevento, to the mission in Mola and Castellone and assigning him to
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preach the Lenten series in Frosinone, which he promptly did.
Finally, another result of his trusting in God was seen when he assured his niece
that she would never be lacking anything, as I learned fromthe Servant of God himself,
and that Cardinal Fransoni would take care of everything, even though Fransoni had
not been asked to do it, as his Eminence himself indicated to me. He wondered about
that and still does.
Next, I shall report here a fewselections fromthe Servant of Gods letters written
to Cristaldi. On March 29. 1820: Candidates for our Congregation are not lacking; if
only temporal means were available. However, God will give greater progress to this
holy institution. In September of 1825: Die ac nocte, keep our Congregation in mind,
for it will be the thing that will lift you to the heights of Paradise. On November 11,
1825: With enthusiasm, I read again about the wonderful progress of things relative to
our Institute and I came to the conclusion that God who coepit opus, ipse perficiet
consolidabitqueIt is a matter of new foundations at a time when people, in general,
show a fatal sort of indifferentism toward sacred and religious thingsand, if I were to
have the means available for putting into print the aims of our Congregation, oh! how
much good would come to the Catholic world. But, with respect to Gods works, it is
written that humilitate crescunt However, when you discuss zealously our situations
which are, ultimately, of prime concern for the greater glory of God, I beg that you
speak of our Congregation in general and never mention my nameThe piety of the
faithful, nowadays and until the people are uplifted, first by a conversion, back to God,
is not able to be evaluated in a temporal fashion. After first speaking to God, I can
communicate these things to you without losing, by the grace of God, any trust, any
courage, and, asserting to you the most extensive gratitudeFor the love of God, try
to settle this whole situation so as to bring to conclusion the burden arising from so
many urgent matters. After God, we have no one else to have recourse to than you?.
On November 24, 1825: Thank you for your solicitude, and I have no doubt at all that it
is all accomplished by turning your every thought toward the welfare of our Institute. I
regret not having been as helpful as I would like to have been in behalf of the
Congregation that has been so blessed etc. I pray that the Lord will give me strength of
spirit and of body so that I can assist it to my very last breath. However, I am consoled
by the reflection that bonorum meorum non indigesif, one day, we should come to a
knowledge of the true bases for the Reform and the urgent need for our Institute,
blessed will we be. But, we note that the day set down by God has not as yet arrived.
So, prayers and humility. I continue to pray that his sweet blessings will be showered
down upon us. Still, there is one word that I always hear repeated in my mind and that
is that suffering is a grace.
Without going any further at this time, I shall close by saying that the Servant of
God always maintained in a living fashion, not only faith, but also hope until his death.
4. Charity
a) Love of God
Let us now turn to his love of God. As far as I can tell from all that I have
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observed and have learned, his love of God, from the earliest years of his life until his
death, was always the Servant of Gods most beloved objective.
I already told you that I learned that he was not interested in juvenile enjoyments
but rather in those things dealing with his little altar, with his yearning to preach, with his
frequenting the church of the Gesu, with his recitation of prayers at the small shrines of
devotion. As I discovered fromSister Tamini, he used to secretly get up fromhis bed at
night in order to pray. He took no delight in useless diversions and, setting aside all
human-type hopes, he dedicated himself to God in accepting the ecclesiastical state.
Likewise I spoke of the sentiments that he nourished toward God during the time
of his exile and how he occupied himself upon his return from deportation.
In all the time that I have known him, whether he was with me or whether it was
in his letter-writing, which I received in almost every mail-delivery, let me say that I
always noted him to lead a recollected life, intent on serving God and fulfilling his
duties. What I admired in a special way was that he walked in the presence of God
without every losing sight of it in his many occupations, as I have testified, in such a
way that he inspired in me, so to speak, a holy envy. He made use of everything in
order to reach a more intimate union with God and he would make this known in the
discussions that he had whenever the opportunities arose His total pleasure was in
thinking of God, of his love, of his goodness -- a thing that appears clearly in his letter-
writing which I have reported in part. He would speak of God devoutly and with love and
at times with an effusion of spirit that it appeared that he was running out of breath and
as though he wanted to say at one and the same time everything that was in his heart,
as I witnessed on a number of occasions. I have likewise mentioned that he would
industrially, but with complete naturalness, conclude his discourses with things that
pertain to the glory of God. Even in recreational periods, when other indifferent matters
were being discussed, he would still add just a grain or so of salt that smacked of God.
Many times, I sawhowhe would become, as it were, annoyed and howhe would
industrially seek opportunities to rid himself of certain visitors, and how he would
energetically cut them short whenever he would find that their visit had no connection
with giving glory to God. At times, he would tell me that he recommended this problem
to his Guardian Angel so that he could get rid of the individual so as not to be wasting
time. Voluntarily did he maintain letter-correspondence with those who were his
followers in arranging programs pertinent to the glory of God, but would easily cut them
short if he noticed that there was little or no hope for any successful results. I myself
heard the Servant of God say: This has nothing to do with giving glory to God. In
handling the people who came to pay him a visit, he would say, along with Blessed
Leonard: I would prefer to be considered impolite than to waste time. Whenever he
was pressed by necessity or urbanity, I noticed that he would become very frugal in his
use of words.
As far as I know, he always occupied himself in doing useful and necessary
things. When he was unable to take care of his occupations because he was more
indisposed in health than usual, he would go about changing the paintings, changing
the bed-linens and other things in the roomor in the house, or make newarrangements
or give the articles a new symmetry. He even involved his companions in doing these
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things as well as our young boarding-students here, avoiding in this way being lazy and
at the same time hiding, to the best of his ability, his own pains which he wanted only
God to know about. Rare was the case when he would talk about his aches and pains,
even to someone within his trust.
He loved solitude, happy with withdrawal and with living for the divine glory. From
what I observed, anything that smacked of worldly contentment was for him as if it did
not exist.
In the exercise of his ministry, I observed himto be estranged fromthose special
things which, at times, are encountered in different places. He was content only to see
and visit the holy places where he would willingly go fromtime to time to offer the divine
Sacrifice. (On one occasion, he wrote from Bologna on February 19, 1811 to Fr.
Santelli: I do not have the will certainly of going out to see the celebrated antiquities
and monuments that are found around here; notwithstanding the fact that this is your
home province, I do not have the desire to travel around it. I enjoy very much being in
the solitary life and all I ask of you is to recommend me to the Lord, that he will grant
me the power to draw profitably from everything, to the advantage of my soul.
Whatever did not contribute to the nourishment of his love of God was something
useless, as I observed on a number of occasions.
The only diversion which I sawhimenjoy was, in fact, the walks through isolated
areas which he would take, though not always but occasionally, during the recreation
periods which we regularly observed in our community-living. He would have to exempt
himself from this diversion whenever he had to take care of duties. Eagerly did he look
after souls that were dear to God, maintaining a letter-correspondence with them,
recommending himself to their prayers and feeling delight each time he learned that
one or the other was dedicating himself to the service of God and loving him faithfully.
Many times I sawhim warmly drawnear to these individuals. I noticed that whenever he
recognized some change in them, there was a change in him too, demonstrating a
certain communication between them with regard to their union of spirit. Also, he
showed his disappointment when that communication was broken. This relationship
existed likewise with respect to his companions with whomhe would willingly maintain a
letter-correspondence, especially with those that he recognized as dedicated to the
programs promoting the divine glory.
Just howmuch he struggled to enkindle in the hearts of the faithful a love of God
is something that is very, very well-known. Even those people who held very little
particular regard for the Servant of God made this observation, namely, that he was
certainly a zealous and apostolic man. He would say to us: Ite, accendite, inflammate
omnia! Oh! With just a bit of love of God how many beautiful things can be
accomplished! Love of God! What beautiful words! -- and other similar expressions.
Both in favorable and unfavorable conditions, he would turn toward God and would say
that Calvary is the mount for lovers and that Jesus is always, for our hearts, the
fasciculus myrrhae, and that God is always lovable. He would feel distressed and would
be sorrowful whenever he sawin Christian living so much coldness, so much torpor for
divine service, so much indifferentism and libertinism and so many sins. Viewing the
torrent of iniquity, the need there was for arousing the souls of the faithful and the
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promoting of Gods cause, he tried to stimulate our group with a holy fire so that we
would go out to arouse each and every soul with it and call all back to a love of God.
When he noticed that he was not succeeding in this effort, he would feel bitterly
afflicted and would say: Gods chastisements have not yet come to an end. Many
times, when he would discuss these things with me, I noted howhe was deeply grieved
and crushed. In every way that he could, he urged each and everyone to work for God,
and it was easy for him, while making use of his apostolic work, to get good lay people
to join him. He mentioned to me that one must not let a single opportunity for doing a
good work to be lost, recalling what was already said about Jesus, namely, that
pertransit benefaciendo et sanando omnes.
Prayer
Already on a number of occasions, I have spoken about and have quoted letters
about prayer being close to his heart. Here I shall add that his life could be called a life
of prayer from all that I have observed. From time to time, he would use ejaculatory
prayers and aspirations. At times, he would say: Oh my Jesus, dulcis amor meus; Oh,
my God, my Jesus, mercy. That was the prayer that he used most frequently. As Fr.
Pedini also noticed, he, at times, would say: Iesu et Maria, amores mei dulcissimi, pro
vobis patiar, pro vobis moriar, sim totus vester, sim nihil meus. My Jesus, here I am
entirely yours; do with me whatever you wish and I am content. Ecce, Amor meus
crucifixus est; oh, Santissima Trinitas; o bone Jesu, o dulcissime Iesu; Oh great mother
of God, pray for meand similar expressions. In his final illness, he was likewise
heard to say, as Fr. Pedini relates it, since I do not recall it: Lord, if you give me just a
bit more time in life, I would like to do great things for your glory; if you do not will to do
so, then I sayfiat voluntas tua. He would urge us by saying, at times: Let us love god;
let us think of God and God will think of us.
Not only did he frequently use ejaculatory prayers that demonstrated that he was
leaning upon the Lord, but, he also applied himself to meditation. As often as he could,
he would come to the period assigned for us in our rule whenever he happened to be in
our houses. If he had to be occupied in something else, he would say to me that he has
re-scheduled it, indicating that he would be careful to observe good order in making his
reconciliation and profession. Once he wrote to Cristaldi: I keep stealing a bit of time in
order to make my usual meditation. From what I have learned, he would spend the
night in meditation since he slept very little and, at times, he would tell me that he spent
entire nights without every being able to close his eyes. I, and others of my
companions, have see him hidden away in the choir area or in his small chapel. I
surprised him once here in Albano when he was kneeling before the altar of the
Madonna. One day, in Giano, at the time for a siesta, I found himin the church, praying
before Jesus in the Blessed Sacrament. I realized that he was upset, though not
willingly, by my having discovered him there. That was his way of doing things, that is,
seeking as best as he could, to conceal himself. Regularly, while making trips, we
would say our prayers and he never omitted or had us omit the period of meditation that
he led about thinking of God. He would warmly recall some text of Sacred Scripture and
then urged us to meditate on it, using the Manna dellanima written by Fr. Segneri.
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With devotion, he recited the Divine Office, usually standing or walking.
However, he would willingly recite it along with companions and wanted each one to
hold the breviary in hand so as not to make any mistakes. If one did occur, he would
caution: Let us be careful with the breviary. Occasionally, he would pause at some
point of the scriptural reading to explain its meaning and then draw from it some moral
application. Ordinarily, he would anticipate the recitation of Matins and Lauds the day
before. In the morning, he would recite the small hours, in the afternoon, he would
recite Vespers and Compline. In this procedure, he was not always constant, since it
was dependent on all the things that had to be taken care of. As far as I can recall,
each day he recited the prayer of St. Aloysius: Sancta Maria, domina mea along with
the other prayers that I have described in other sessions.
Everyone was aware of his having his mind directed to God both from his
external bearing as well as from his personal attitude, so that one was persuaded of his
perseverance in prayer along with the fervor with which he applied himself to it. He
always wished that he had more time to apply himself to prayer and was accustomed to
ask one or the other to allowhim that time, for so great was his desire to communicate
with God in holy prayer.
Fr. Pedini relates that he saw him in Pievetorina and in Giano in 1834, upon an
occasion when he was supposed to call him for an urgent matter, so totally inflamed in
his countenance that he appeared to be in ecstasy. Fr. Nicola Santarelli relates that
when he was here in Albano with the Servant of God, one Christmas night, with the
singing of the Te Deum in choir, he saw him inflamed beyond the ordinary. From
Monsignor Santelli, I heard that a Passionist nun, finding herself out in the world and
specifically in Pievetorina, sawhimone morning lifted up, as it were, above the ground.
However, I do not recall whether that was at the elevation of the chalice or during the
course of the divine sacrifice. The composure with which he prayed was something
connatural with him because he was always a serious-minded, poised and recollect
person.
So very much in love with prayer, he also recommended it warmly to us in our
spiritual conferences, in our familiar conversations and in our letter-correspondence. He
would say that prayer is the food of the soul. He wanted us to teach our Brothers-in-
service a practical way of making a meditation. The life of prayer was the one that he
had adopted as his way of life and wished others to do the same.
What he inculcated in a special way was devotion to the most Precious Blood. I
have already spoken profusely on this topic. He wanted it to be rooted in every heart.
Whenever he would treat of this subject, it was for him a delight, so deeply was he
penetrated with it. I have read many of his letters to priests, religious and secular, and I
have observed with what ardor he spoke of this tender devotion. It is exceedingly well-
known to everyone how greatly it has been promoted through his efforts.
A well-ordered life
Even though, as I have said, his life was always occupied with God, still, since
he was involved in so many things, he was unable to have a uniform, constant and
unchangeable horarium because of his diverse activities. Nevertheless, his life was
always a well-ordered one and he was always methodical in whatever he undertook. He
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held to three basic rules, which he would remind me of quite often, so that he could
fulfill his tasks and duties. 1: Order in evaluating what had to be done on that particular
day; 2: Order in setting a preferential treatment of the items; 3: Order in setting about
methods to cover the diversity of tasks.
In keeping with those principles, he would get up early in the morning, allowtime
for the divine sacrifice which he celebrated, as I mentioned elsewhere, with complete
reverence and devotion. He had preceded it with a period of preparation and would
close it with time for thanksgiving, along with his general attitude of thanksgiving which
he prolonged throughout the day until evening time. Thus, in that way, he had begun
his preparation, already, for the Mass of the following day in keeping with the practice of
Blessed Leonard. Then, he would have a bit of coffee which he needed because of the
abundance of humors that he had. He would, if possible, recite the minor hours; he
would allow time for a bit of work at his desk or carry out the duties of his ministry. If he
was unable to recite the minor hours, as I mentioned, he would find time for them, as
best he could, and the same was true of vespers and compline, of matins and lauds
that I spoke of previously. He made time for his daily examination of conscience, which
one might say he did continuously since in all of his activities he strove for perfection
and would examine himself if there was the least lack of it. When dinner time came, he
would have some food and then take a bit of recreation with friendly conversation or
spend a bit of time with our young men in church or in the house or do other things. In
the summer months, he would take a bit of a rest and then, just as in the morning, he
would resume his occupations until evening time. On occasions, he would take walks in
isolated areas, pay a visit to Jesus in the Blessed Sacrament or similar things. At night,
then, at a set time, after having a bit of food and a short respite, as in the morning, he
would give thanks to the Lord and retire. But, as I have said, this was not an
unshakeable schedule, because at times he was up almost all night long taking care of
his letter-correspondence which was very copious because of his promotional work and
because he wanted all of the houses to be methodically managed and that the ministry
should not be lacking. So, he would, on occasions, deprive himself of that legitimate
rest which he needed because of his many activities and necessary travel. This was a
frequent occurrence because he did not want things to be delayed. When he could, he
would set aside some time for spiritual reading. In his final days, I often sawhimholding
in his hand: Quadrapani, Documenti per tranquilizzare le anime timorose. At the times
when he would be visiting our houses, he would come, whenever possible, to our
community gatherings and I noticed that he, on a number of occasions, did so at great
sacrifice since he was so overwhelmed with many concerns. If, at times, he exempted
himself, he would try to give his explanation so that no one would be scandalized. In all,
his conduct inspired edification, for it was quite evident that he was completely
dedicated to bring everything to a happy conclusion.
Whenever he was engaged in the ministry, he tried to be as exact as possible in
the observance of a schedule. This was most possible when he happened to be in our
houses. Only occasionally was it possible when he was in Rome or out on trips and
concerned about weather conditions.
While traveling, he would allowtime partly for prayers, for reciting the office and
partly for discussion of the ministry, the Institute, or in singing spiritual praises, as I
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myself witnessed.
To these spiritual exercises, that is, the Mass, meditation, examination of
conscience and other devout practices, he would join his concern for study, for
preaching, for hearing confessions, for letter-writing and other things. What I greatly
admired in him was how he would go from one thing to the other with such facility,
promptness, tranquillity and poise, with such a spirit of recollection that it appeared that
he was always doing just one thing. As far as I am concerned, it all indicated to me
once again how he was always in communication with God, serving God, loving God.
In addition to days of special recollection which he tried to observe during the
year, and even while engaged in a continual ministry, as I found out from Fr. Biagio
Valentini, each year he looked forward to the time of the retreat. Writing to Cristaldi on
February 7, 1819, he said: I am looking forward to next Saturday when I shall go into
retreat. Recommend me often to the Lord and I, you can be certain, will do the same for
you, according to your intentions. We are living in a time when, in a special way, it is
necessary to devote oneself to prayer. In particular, I am in dire need of prayer for I
must acquire spiritual strength to carry out all the responsibilities heaped upon me for
this coming Lent, after which I must then resume giving holy missions. This carnival
time that we are in at present is the only opportunity that I have in which to attend to
making a review of my own soul, since I do not have to be as completely occupied in
things pertaining to extraordinary help for people and to seeing that the divine word is
not exposed to scorn. Even though, in those years, he was accustomed to making the
retreat at Santi Giovanni e Paolo with the Passionist Fathers, later, he arranged to
making it in our houses. It seems to me that it was in 1822 that he followed this
procedure upon the advice of one of his companions. During that period of time, he not
only looked after his own needs, but also provided us with the divine word, encouraging
us to be zealous for the honor of God by leading a holy and sanctifying life. During his
closing years of life, he would assign one of his members to preach the retreat since he
wished to be able to look more closely at his very self. In one of the other year, when no
one was available for the retreat fromour own houses, other arrangements were made
in the best way possible.
From this structure of living came that ardor, that zeal which he maintained for
divine glory and that giving of greater glory to himthrough the works that I have spoken
of and which I do not intend to repeat here. Fromthat source came that candor and that
delicateness of conscience through which he came to be fearful of the slightest shadow
of sin, as I mentioned previously. From it, likewise, came that interest of not only doing
a good work, but doing it with perfection. This was something that he recommended to
others and often repeated to me, saying that God was pleased with even the way that
one wore his hat: Vulnerasti cor meum in uno crine colli tui. From it, too, flowed that
balance of spirit with which he governed himself, those notable and energetic manners
through which he won people over to the Reform that he sought, that urging of
observance of the rule in our communities, that giving of good example himself, as best
he could, and, when the circumstances offered themselves, that diligence and, may I
say, carefulness with which he regarded everything. He offered all of his efforts to the
pleasure of God and fled from anything that would be displeasing to him. In handling
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divine things, he would set aside anything that was not conducive to the love of God. At
times, even in his external bearing, one could see that his heart was incessantly
languishing for God, seeking always to be entirely his. Ceaselessly did he seek God,
untiringly work for him, making use of his talents as best he knew how, bearing up
under difficulties and crosses without the loss of good works. He longed more and more
to be with his Lord, even running to him and taking his rest there, embracing him in an
unbreakable grasp for all eternity. This mode of conduct was done with the utmost
gentleness and naturalness so that no one would realize it without its being called to
their attention. Even that would not be sufficient, because one had to be aware of the
vast sea in which he navigated, the extraordinary things he accomplished, in order to
comprehend everything that I have said. I am in a position to make this assertion
because I was in touch with his internal nature in addition to having lived with him in
close quarters.
Gleanings from his letters
In the past session I spoke of how inflamed was the heart of the Servant of God
with love of his Supreme Good and how it was put into practice externally. This is
something that is quite evident from the many observations that I have made in
previous meetings. Presently, I feel that it is most opportune to supply you with some of
the thoughts that I find expressed in his letters.
On June 5, 1820, in writing to Cristaldi, he says: Oh, dear God! If everyone
would love you, howmany there would be who waste money on other things, who could
make it available for the ministry and cooperate in the reformation of the world. The
ministry makes me feel as light as a feather. I never enjoy such good health as I enjoy
when I am giving a missionin the meantime, offer prayers that Jesus will fill us with
his holy love, make us saints all of us, so that we can always say with De Sales: if I
were to discover that a single work of my hands were not entirely for God, then I would
want neither mind, nor heart, nor hand.
In another letter of 1822, which must have been written some time after August:
Just like you, bearing so many crosses, St. Francis Xavier was still able to say: plura.
We, at least, are carrying peacefully the ones we have. But, the master whomwe serve
is so lovable that we say si tam dulce est flere ante te, quid erit de te gaudere. On
November 28, 1822:
I conclude this letter by saying that if it is such a pleasure to work for God, what will it
be to enjoy him! I would like your advice and it is concerning this: for Lent, would it
be to the greater glory of God for me to divide my time between the houses in the
Province of Campagna or to be in Rome. On January 30, 1824: Be assured that I
would consider myself blessed if I had the compunction which is so joyously and
exultantly displayed by the people. Oh my God! What a pleasant and sweet thing it is to
work for love of you! Blessed is the one who encourages missions!.
On January 22, 1825: I would deemit expedient to give His Holiness a report on
the boarding school in Giano for young menlikewise, to find out whether it is the will
of
God that I should withdraw to that place, but not from the ministryI shall continue
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praying to the Lord ut ejus suavissima voluntas semper in me et circa me adimpleatur,
ad vitam aeternam adipiscendam.
On April 13, 1825: My Monsignore, pray a great deal for me, a most wretched
thing, and let us become saints. Ego dilecto meo what beautiful words these are
dilectus meus mihi et ego illiWhat a marvelous thought this is love of God. I recall
now having heard the Servant of God use these expressions with a particular
expansiveness of heart.
On November 27, 1825: I have no particular worry about the mission in Aquila,
nor for any other project. All that I need is to recognize the will of God and consequently
I do not overlook those means whereby I can identify it.
Here I emphasize that recognizing what was the divine will for the Servant of
God was a particular pursuit of his.
In 1826, a letter which must have been written in February says: I see the
urgency for suspending my mission work for a bit of time in order to look after matters
here in RomeIt is understood that this holds until God so wishes it, when he wishes it
and how he wishes it, for he has no need for mans help. Likewise, on a sheet which
seems to belong to 1826, he writes: Let us serve God and, even in troubled times, let
us glory in the crosses through which we will gain our salvation. On February 23, 1826:
I close this most humble letter of mine by asking you for the charity of your prayers
and, at the same time, for the continuation of your zealous concern for our
Congregation which is the source of every blessing. On the 24
th
of that same month
and year; If I am not mistaken, it seems to me that it is Gods will that you give a
glance at the enclosed matter which is to be presented in the audience, as you see fit,
and in keeping with the inspiration that God gives you. On September 8, 1826:
Furthermore, I would be very scrupulous about abandoning those things that have
already been set in motion, and, remembering certain utterances of Monsignor
Albertini, it appears to me that this is to be my way of life. I have always been reliant,
after God, on your counsel and direction and hence I beg you to advise m nowon what
would be helpful to me in having a greater tranquillity of soul, since I wish only to do the
will of God. Presently, I am sending out companions for the missions, and I would not
dare take one on myself unless it were the will of the Holy Father. So, if you, at some
opportune moment, could detect a bit better what the sentiments are of our Holy
Father, it would be a great act of charity if you please communicate the same to me. I
add nothing more. My Monsignore, let us always remain in the wounds of Jesus Christ,
the only mansion of peace in this miserable life. And, there, let us pray that the spirit of
prayer, of humility, of patience will be diffused ever more in our hearts. Amen. On
September 15, apparently in that same year: You might assure the Holy Father that,
as far as I am concerned, or as far as my possessions are concerned, I have
surrendered myself in such a way to the goodness of God that I seek nothing other
than giving himglory. However, it is inevitable that I should make known to His Holiness
the needs of our InstituteAfter having come to knowthe will of God, I intend to return
to the Province of Campagna. On September 16, 1826: In order to bring things that
are pending to a conclusion, perhaps God in keeping me here in this city and even the
holiest of desires is to be happily sacrificed. So, I say: Doce me facere voluntatem
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tuam.
On March 6, 1827: May Jesus be our love. Crosses are not lacking nor will they
ever be. At times, my heart falls into a state of dejection, deficit virtus mea; but then I
come to realize that God wishes me to be courageous and so I say: Fiducialiter agam,
et non timeboDeus meus et omnia; this I recall from a period of renewal at our very
beloved Cappellette di S. Luigi. On April 28, 1828: Pray and have others do the
same for me, extremely needful of prayers, so that I have a great love of God, that I
direct my life in the pursuit of ecclesiastical perfection and be able to diffuse it to
othersmay God increase in you the zeal for his glory.
Likewise, in writing to Sister Maria Nazzarena del Santissimo Sacramento, a
Clarissa nun in Piperno, on March 18, 1828, he says to her: I have had a lot more
correspondence to take care of because of the closing, which God has disposed, of the
two houses of Terracina and Sonnino. Patience. May the will of God be done to which I
am completely compliant., for I have no other desire than to do what God himself
wishes especially when you receive communion, at which time you shall also
beseech for me those burning flames of ardent celestial fires that will purify me and join
me incessantly to God. Oh! If ;you only knewmy wretchedness! You would certainly
realize the need that I have for the schooling of the Crucifix! Pray that God will fill me
with holy charity and love for him; that he will keep me in a hidden life, as long as it is
pleasing to him. On July 19, 1837: Let us live in God and for God and with God. Each
day we draw nearer to our beloved fatherland in heaven, and Oh! what a reward the
Lord has prepared there for us! In the meantime, the cross is the ladder to heaven.
Through it we mature in patience and in all the virtues. On September 28, 1837:
Always engaged in working ever more for the glory of god, let us yearn for that holy
union in charity in the adorable heart of Jesus Christ, the center of peace, the furnace
of celestial fire, the haven of security. Pray a lot for me and my intentions.
Fromthese and fromother letters, it is quite evident just what ardent love of God
the Servant possessed. Without going any further on this point, I move on nowto speak
of charity toward his neighbor.
b) Charity toward his neighbor
First of all, let me say that he looked upon his neighbor in relationship to God
and in God loved him, demonstrating this love for him in every possible way that the
circumstances of his good works permitted. He was particularly interested in the
salvation of their souls which was the objective of all of his thoughts and concerns. With
this objective in mind, especially since the world was getting more and more evil, he
founded his Congregation of the most Precious Blood, as I mentioned elsewhere, in
order to stimulate the clergy to lead a holy life, forming it through prayer, through study
and through the apostolate, encouraging them to see to the salvation of souls by using
the two arms which he referred to as the arms of the Reform, namely, missions and
retreats. In formulating this ministry, he regarded those two arms to be the ones most
applicable for the needs of the faithful at that time. His Institute was established
primarily to recall the faithful to the love of Jesus and to apply the merits of the Divine
Blood to them. Consequently, even when conducting missions or retreats, as has
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already been noted, with an industrious spirit he made use, as fully as possible, of
those workers that he was able to recruit either as auxiliaries or as members in his
boarding schools. He would not only take themalong on his mission-work, urging them
to have faith in God who would work miracles, as he told them, but also helping themin
their needs by his writing to them, explaining and facilitating through his more or less
lengthy and itemized instructions, the means needed. May I say that he wore himself
out from morning to evening, from nighttime to daytime, trying to find ways of getting
more workers and in that way increase the possibility of good works. He accomplished
that much faster than was thought possible. If he had been able to manage a
correspondence as numerous as he would have liked and able to bring his grand and
extensive desires to a successful conclusion, there certainly was no lack in his heart of
a desire to procure the sanctification of the entire world. This, indeed, was precisely
what he desired and at times he could do nothing more than utter a sigh.
From this, it appears to be quite clear that he was led on by no other purpose
than that, since he sought God alone, not human expectations, for he surely rejected
them. He would pray that the Lord, as long as it was his pleasure, should always keep
him in a hidden life, wishing to die, as he used to say, with the weapon of the Crucifix
still in his arms. Not for gain, for he was thoroughly dedicated to the ministry and to his
Institute; not for an upstanding career which might be lucrative for him. Not to make a
name for himself, for he preferred the hidden life and did not want his name mentioned,
even if it was done, for example, in asking for him personally to conduct a particular
mission. Even then, he would try to get them to be content to accept his companions,
as I observed on many occasions. One time he wrote to me saying: perhaps Gaeta
can be taken care of without me, for I am good for nothing except to glory in
infirmitatibus meis. We are only channels or aqueducts; God est omnia omnibus. But,
someone might object and say: one must make use of the gifts that God gives. But,
they are given to the Institute for the Institute, without excluding our own personal
faithful cooperation. So, you conduct yourself in such a way that pateat cor meum (he
was speaking of the response that I was to give to the bishop of Gaeta in regard to the
mission which followed, then, in 1828). Experience has shown that when people in a
certain locale thought that if I did not go there, the mission would not be a fruitful one,
still an immense good work was achieved, verbi gratia.
Getting back to us, the Servant of God had no other human choice, for he could
not have any other than to face the many disappointments and bitter things, the many
difficulties and humiliations, the many afflictions and acts of scorn, a weakening of his
physical forces, the loss of health and the sacrifice of his life itself, sustaining all these
things for the ministry. As is known, it was because of his pursuit of that objective that
he contracted his final illness, for that objective did his death ensue. His only pleasure,
his only desire, his only wish was to gain souls for God and to lead them to the ports of
security. He backed this and confirmed it in his lifetime, following the directions that he
had learned from his spiritual director as being the precise will of God, maintaining it
with a decisive zeal, with a grand spirit up until the time of his death. I can testify to all
this for all was witnessed by me in many different ways. But proof of this can be found
in the many things that I have described in the course of this investigation as well as
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what is publicly known. Everyone knewthat the Servant of Gods aim was that of being
a truly apostolic and zealous man.
He did not underestimate the inconveniences, the inclement weather conditions,
the length and difficulty involved in some of the traveling. He exposed himself to
hardships, to suffering, to dangers; he even managed to overcome his own
weaknesses, timid and fearful as he was about traveling. It is almost impossible to
measure how difficult it was for him to carry it out since he so much loved solitude. He
told me that whenever he had to make plans for a trip, he would experience shaking
spells. As a matter of fact, I myself sawhimat times undergoing nervous twitches and a
change in color because of what he felt internally. I watched himas he forced himself to
carry them out.
The method that he followed in conducting missions, reported by me, which I
noticed to be effective in moving sinners to compunction, was due to the Servant of
Gods electrifying the faithful in the use he made of holy functions. In just a few days,
he would set things in motion, despite the spiritual dearth with which they were
assailed, they might not have profitted from hearing the divine word. I t was not
surprising, therefore, that this method of his was criticized because of the many defeats
he dealt to the powers of hell. I have also spoken of the fruitful results, namely, entire
lodges were called back to the feet of the Crucifix, sinful men and women led back to
the path of virtue, the restitution of huge sumsof money, hatreds removed, enmities and
feuds smoothed out, bad practices done away with, cutting down the frequenting of
dives, replacing profane songs with the praises of God, of Mary and St. Franacis
Xavier. With profane things gone, the acts of religion, the frequenting of the
sacraments, the activation of pious organizations, may of which are still extant and
effective, all these were given room for development. The fruitful results were not at all
merely a passing thing or of short duration. Many of the results have been preserved
and are still preserved, with good example offsetting the bad. In these times that are so
very close to us, if the Servant of God did not see the fruits resulting copiously because
of the miserable status of things, he would be grievously afflicted. In seeing the
opposition raised by evildoers against this good work, he would appreciate the work of
good people, se obsequium praestare Deo, as he would often remark. Many times he
was moved to tears, so great was his sorrow.
As I have mentioned, his style was a natural one, clear and robust, doctrinally
sound. Because of the variation of the audiences to whom he preached, the less-
educated found healthful food, especially in the digressions and exhortations he
uttered, but so did the erudite person who had to yield upon hearing the Servant of
God.
Along with the multiplicity of his occupations, he made himself available for
hearing confessions as often as he could. Because of worthy reasons, he felt more
comfortablehearing the confessions of men than of women. For the latter, ordinarily he
would make arrangements for other confessors. He was happier to hear the confession
of the more needy and less fortunate people: Sinite parvulos, as he was accustomed
to say, but he did not fail to make himself available also for the others. His charity, his
zeal was devoted to leading each one to live a systematic, religious and pious life,
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adapting the apostolate to every class of persons, a practice which he found to be very
effective. For the family, he addressed the parents, for servants their bosses, for the
wealthy, he urged the support of pious organizations, for the clergy, their support, and
so on. In hearing confessions he was more concerned about doing that well than with
the number of people handled. Polite, pleasant, kind, but at the same time strong, he
would remind the leaders about things that would serve as the basis of Reform of the
heart. Not only did he occupy himself in hearing confessions, but also even serving as
spiritual director, whenever the opportunity demanded it, for someone with a special
gift, as I have mentioned before, and as Albertini himself used to advise.
Spiritual Direction
The Servant of God spiritually directed both men and women. With regard to
men, as far as I know, he directed Fr. Biagio Valentini of Porto Recanati; Fr. Giovanni
Pedini of Montefeltre; Fr. Giovanni Chiodi of Ascoli or of the diocese; Canon Vincenzo
Maria Fontana of Prossedi; Fr. Domenico Silvestri of Sora; the now-deceased Fr. Pietro
De Victoriis; the now-deceased Sebastiano Agostini; and myself, concerning which I
have already spoken. A few letters of spiritual guidance to Fr. Domenico Silvestri are
preserved in our general archives along with other letters as well as one or the other to
Agostini and others. For a short while he also directed Canon Innocenzo Betti and I do
not know whether he resumed that or not, but I think he did not. It seems to me that he
also, for a short time, directed the now-deceased Raffaele Brandimarte. All of these
men whom I have cited were missionaries in our Congregation. As far as I could
discover, some of these spiritual directions were more strict, others more lenient, as the
Servant of God told me himself. In general, however: Certain people make spiritual
direction consists of some sort of problem.
I do not know whether he was spiritual director for Cavalier De Marchis and of
the now-deceased Monsignor Ruspoli. I knowthat he used to hear their confessions. If
he spiritually directed other men or not, I do not know or I do not have a recollection of
that now.
I have already referred to his spiritual direction of Sister Maria Nazzarena del
Santissimo Sacramento, a Clarissa nun of Piperno. I have succeeded in gathering
those spiritual letters for our archives, many of which I have already partly reported to
you. Those letters also contain other matters which I will not treat of here, such as
appointments etc. This spiritual direction was undertaken by the Servant of God from
the time of Monsignor Manasse, at his request, as noted in the letters. It continued until
the death of the same. I do not know, however, whether the aforementioned Maria
Nazzarena sent me all of the letters of the Servant of God or whether the ones she sent
me were selected by her.
In a letter written to the ex-Dominican nun, Bertolotti, which was sent to me by
Fr. Bianconi of the Oratorians in Bologna, which I have referred to already, I noticed
that at the time of the Servant of Gods deportation, he had written a letter of spiritual
direction to her. Also, letters of spiritual direction were sent to Countess Lucrezia
Ginnasi and these are preserved in our general archives. This pious lady, however,
must have retained some of them because of her own devotion to him. When I asked
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her to give themtome, I wrote to her in Imola where she lives, telling her that it was only
right that a remembrance of them should be had. I know that he had connections with
Countess Bentivoglio, but whether he wrote to her or not, I do not know. From what I
have learned, Albertini asked her to come from Bologna since he wanted her to be the
foundress of the Adorers of the Divine Blood an Institute which, as far as I know, his
Eminence Falzacappa was looking into since God was not calling the Servant of God in
that respect, as the Servant of God himself told me. Likewise, I learned from what
Gigia told me, as did Santelli, that the Servant of God wrote to a nun of holy life in
Firenze, but I know nothing more than that.
In Rome, then, he heard the confessions and directed until death Maria
Giuseppa Pitorri, an Ursuline nun, with whom I spoke on one occasion. Having asked
her for letters written to her by the Servant of God, she told me that she had none. But,
after thinking it over, as I recall now, those letters were not asked for by me but by
Giovanni Menicucci, about whom I spoke, and so I am a bit doubtful about this. Still,
whatever happened, the fact is, but I cannot state this with precision, that he is certain
that I did not get any letters of the Servant of God addressed to her. I learned fromVirilli
that she is still in possession of them or that Monsignor Santelli has them. I do not
remember exactly.
I do not know whether he heard the confessions of Sister Maria Ignazia del
Sacro Cuor di Gesu at the Santi Quattro, but I think that he did not. FromGigia, I heard
that he did not. I sent someone to ask her about letters and she informed me that she
did not have themany longer. She wrote to Virilli that she had been acquainted with the
Servant of God from his youth and that after the period of his deportation, she had
been with him and his helper, for almost a year, at the time when Paolina was in the
process of having a change of climate in Marino and Gigia was with the Maestre Pie.
He had given his approval and decision for her to enter monastic life and that only a few
times during the year did she see him. She said she tore up a few letters that she had
received fromhim, after sending himher answer, because that was what the Servant of
God wished.
I know that he used to go to Santa Marta to hear the confession of a nun who
later, then, went to confession to Fr. Biagio Valentini. I do not know, however, whether
he was her spiritual director nor did I ask her for letters from the Servant of God, even
though I asked Fr. Biagio to do it. I do not know whether anything was done.
Furthermore, I know that he directed Sister Maria Diomira, a member of the Paolette
nuns. I asked Gigia to find out whether that nun might have gotten letters, but I have
not received any yet. Then, too, he heard the confessions and directed Sister Maria
Eleonora, a Franciscan nun in SantUrbino, but I know nothing more about her.
Likewise, at the Vergini, he had a certain Maria Agostina Diomilla, and at the Sette
Dolori, a certain Sassolini. He directed both of them for a period of time and then they
were dropped by the Servant of God, as I learned from Gigia. I do not knowwhether he
addressed any letters to them.
Finally, he heard the confessions of and directed Countess Annunziata Bonarelli
who died before the Servant of God did and in the same year, 1837. In regard to this
person, I shall say that since she was a woman of talent and good character, fromwhat
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I have learned from the Servant of God himself, he included her in his letter-
correspondence. Since he had her make copies of his writings as well as those of
others, in our archives there is a mix-up in those writing that I was able to obtain and I
would not be able to distinguish one from the other. I do, however, have some of the
originals and these I have set aside as best as possible. Part of them were made
available by the Servant of God himself and part of them, found in the cabinet where
the Servant of God lived, were kept by companions. These I intend very soon to
remove from there and place them in our archives. Both groups of materials deal with
sermon topics. I shall try to get all of those writings together.
After the death of the Servant of God, I found in his house a number of letters
written by him to the now-deceased Bonarelli, mixed in with other papers and letters.
They had been sent to him so that he could make a selection of the ideas presented.
However, he was never able to complete that project. I found out from Gigia that the
Servant of God had asked her to obtain permission for that culling of ideas, it seems to
me, from the deceased ladys aunt and that after a selection was made, everything
would be burned. I reflected that since the Bonarelli lady was deceased, those letters
might contain matters of conscience which she would not have wanted to make known.
So, I concluded that it was not a proper thing to read them. I told Gigia that she should
burn them, which is something that she eventually did as she informed me. Still, in our
archives I have found five letters written to the Bonarelli woman by the Servant of God,
but I do not recall just how I came to get them. Certain, however, is that I did not get
themfrom the aforementioned gathering of materials since I had scruples about that. I t
may be that they were sent to me or were delivered to me from Bonarellis aunt, but I
cannot say that for sure. In these letters, the topics include the assignment of going to
Santa Cecilia, a reference to some spiritual books and a special task that is to be
undertaken. I know nothing more nor have a recollection of anything further.
Charity toward members of his Congregation
The concern that he showed toward the members of his Congregation is not
easy to describe. Conferences in common, conversations in private, counseling,
warnings, prayers, spiritual direction, both in speech and in letter-correspondence, all of
this was one of his principal occupations. He used to repeat to us: Si quis suorum, et
maxime domesticorum. In following this procedure, his charity was so industrious
that he sought every possible means of reaching deeply into the heart, even sugar-
coating the bitter pills when the need arose so that they could more easily be digested.
He sought to encourage togetherness. If he noticed that one or the other did not get
along, he would take time away from his ministry and would try to restore peace. If one
or the other did not fit in at a certain place, he would transfer him. He urged making
sacrifices and, with dexterity, he induced themto do out of virtue what did not flowfrom
their own personal nature. With gentleness, he drew their heart away from staying
away, even though it might have been more satisfying, in ones room or for ones own
convenience. He often changed themfromhouse to house so that the members would
not become too attached to a place or to the people. He warned them of the danger of
being taken in by popular acclaim as well as the danger of becoming dejected. He
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stressed the denial of ones own will and the spirit of detachment. He encouraged
spiritual growth and dedication to work for the pure glory of God and the salvation of
souls. Not satisfied with just talking about it, he was first and foremost in giving good
example. All of these things I, myself, have witnessed with my own eyes and they are
things that are also well-known to my fellow members.
Furthermore, he insisted on the exact observance of our rule which he called
manuductio ad coelum, and he used to say: Qui regulae vivit, Deo vivit. In a special
way he recommended silence since it called one to a spirit of recollection, especially on
the one monthly day of recollection in preparation for death. He urged study-
conferences, the care of pious organizations, reading at table, even though the number
in the community was small, seeing to it that a Brother-in-service, who was capable of
reading, was sent for wherever the observance of this practice was found to be difficult.
That happened either in Vallecorsa or Terracina. He set before them the examples of
the saints, particularly those who stimulated them to be zealous. In order to keep them
ever more animated, he wanted the reading at the evening meal to be on the lives of
apostolic men. With deep enthusiasm did he draw attention to what Xavier
accomplished in the Indies. His total concern was directed to the sound formation of his
companions. All these points are known not only to me but to the other members of our
Congregation.
He wanted this same concern and care to be the attitude of all of us toward our
own members, mutually assisting one another. He demonstrated this same attitude
toward his relatives, his niece and sister-in-law. He reared the former to be detached
from the world and the latter he restored to a more spiritually tranquil life since she had
suffered from deep-felt anxieties.
This same effective, fraternal charity, as I have mentioned before, was shown
toward Bartolomeo, his helper, who, being by nature a rough individual but a good-
hearted man, would occasionally become difficult. Toward him he showed patience,
admonished him, frequently restoring him to a spirit of quiet and tranquillity, which I
observed on any number of occasions. What I noted about the Servant of God, who
was an educated and polite person, a lover of proper action and civility, was that he
quietly studied those impolite and even unpleasant acts coming from Bartolomeo and
was content, with a decisive and insistent force, to set things straight with him. He
would do this very effectively so that Bartolomeo would not repeat such things with
others. In pursuing this procedure, he also showed Bartolomeo the gratitude that he
owed to him. As an affectionate friend, Bartolomeo had exposed himself, may I say, to
the danger of death many times during those long, difficult, laborious and trying trips,
both night and day, in the heat and in the cold, as well as in all the other threatening
situations that the Servant of God told me about.
In this regard, I shall tell you what his answer was to anyone who raised an
objection on this matter: Gratitudo pro suis laboribus certe virtus est, et ideae seu
repreheniones contra ipsumnon sunt certe a DeoSi enimcharitas praescripta est pro
omnibus, quanto magis circa domesticos? Forsan solus ipse defectibus est obnoxius,
qui quidem defectus non ex malitia cordis, sed potius ex apprehenione, vel ignorantia
vel ex vesationibus originemrepetunt? Veniet tempus in quo omnia in luce clarescent.
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Now that we are speaking of gratitude, I shall mention that he demonstrated it
towards his benefactors. Among them, in a particular way, was the very frequently
referred-to Cristaldi to whom his gratitude was most special, as can be clearly seen in
his letters as well as in what he said vocally. Very, very often, he expressed his
gratitude to him by saying: Dominus retribuet pro me; also, by applying Masses for
him from time to time; by the monthly Mass which he ordered to be celebrated for him
in all of our mission houses starting in 1821 until a fewyears after Cristaldis death; by
particular prayers. All of these things were indications of the gratitude which he was
able to showto himin addition to other expressions of acknowledgment that he used in
speaking to me or to others. He externalized his feelings of gratitude toward all people
at the slightest attention that was shown to him and it seemed as though he could not
help but externalize his appreciation. Toward our young boarding-students, when they
extended to himtheir Christmas best wishes, he demonstrated his pleasure by sending
them a letter of encouragement to do good work and even by sending them a gift.
In order not to be a burden to anyone, he lived cautiously, so that no one would
feel uncomfortable. He would do things for himself as best he could. I saw him alertly
remove any cause of affliction or sadness inasmuch as he was able. He practiced this
toward us, toward our young men and finally toward our Brothers-in-service whom he
would invite to his room or he would speak to them, often making re-assigning them
when needed, or putting others in charge when a happy conclusion was unable to be
reached. He likewise humbly did what the Brothers-in-service did when nothing
prevented it. He preferred to govern with kindness whenever possible. If he saw the
need for it, he would join in doing the most menial tasks in order to give them a bit of
relief from their labors. I saw him cleaning out the refectory, arranging things in the
rooms in order not to overburden our Brothers-in-service who were busy with other
occupations.
Being naturally a sensitive person he was moved upon seeing a sick individual.
Still, he would visit them and administer to them whatever was needed, as I myself
witnessed occasionally. As the opportunity arose, he would inspire themto be resigned.
Even in his letter-correspondence, he would use this practice. On October 24, 1823, he
wrote to Cristaldi: The fevers that still remain will soon pass away. The Lord wishes
you well, but, in order for you to draw even closer to him, he shares with you the bitter
chalice of suffering, which, however, produces the sweetness of virtue which ennobles
us, etc. etc. etc. Therefore, lovingly mortificat et vivificat. I repeat that I hope that he will
soon restore you to the status of perfect health.
He loved his enemies and all those who had offended him. If he experienced in
those things some displeasure or other, it was only when the glory of God suffered a
setback. Otherwise, he never failed to search for means that would showhis own good
heart, as I pointed out elsewhere.
He extended his fraternal love toward the deceased, especially benefactors and
those for whom he had a special reason to pray. I have already spoken about this and I
remember now that, with the death of Cardinal Doria, a short while before his own
death, he kept tring to find out about himas I kept hiding the news fromhim. I knewthat
this would upset himand I did that only because he, too, was ill. However, after opening
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up clearly to him, I do not recall whether it was a day later, he chided me for having
delaying his offering of the suffragia. For deceased benefacts, he ordered a sung-Mass
during the octave of All Souls Day in all of our churches, and another one for all of our
community members who had died. For living benefactors, he ordered that each day
one Pater and on Ave should be recited at the Mass which was familiarly referred to as
the Chaplet Mass.
I have spoken of the way he guarded himself fromoffering any sort of offense to
his neighbor, whether to his person, his honor, or his possessions and also how much
opposed he was to gossip and calumny.
I never heard himutter a lament against the persecutors of the Church or against
others from whom he might have received some unpleasant or bitter treatment. He
would speak of those people, always pardoning their intention. That was his habitual
way of dealing with such circumstances, simply by saying: I pardon his intention;
probably some involuntary mistake has occurred; he probably did not give it any
reflection. I knowthat was howhe handled the situation whenever he had to discuss it.
Charity toward the poor and the brigands
He occupied himself in helping the poor as best he could. In writing to Cristaldi
on March 18, 1820, he said: Enclosed is the petition for the 36 scudi for the benefit of
the poor of Santa Galla, as decided in our meeting yesterday. Keeping in mind the most
urgent needs that exist, and especially with Easter approaching, I would ask you to
present this petition at the audience tomorrow evening. I have spoken a number of
time about that charitable organization.
In that same letter he asked, as he did in others, for a subsidy for the mother of
one of his companions in the ministry who was in need of assistance. In other letters,
one will discover his petition in behalf of other people. In writing to Cristaldi on
November 28, 1822, he says: This man, my dear Monsignore, is in the image of the
Lord. It is the Almightys
will that there be consideration shown between creature and creature in order to
promote the communication of good in the exercise of virtue and rewarding, in certain
ways, even the good desires that are there. With this concern, he succeeded in
providing some of his men with a pension so that they could peacefully work in the
Institute. In order to relieve the anguish of one of our boarding-students, he had two
scudi sent to the mother of that student each month, as I remember well, since I myself
sent them to her many times upon the request of the Servant of God. He helped others
with alms, as I knowwell, and what I observed was that he would try to do these things,
insofar as he was able, without show. He also urged us to give alms in our houses,
dependent on our circumstances.
As I said at other times, he poured out his charitable concern also in his visits to
hospitals and prisons. He urged us to do the same, to visit those places and deliver the
divine word and hear confessions. To the members of the organization of St. Francis
Xavier, he stressed the visiting of the sick. As I mentioned before, he also instituted the
sisters of charity, a group for adult women. At the time when he was exercising his
ministry in the Rocca of Spoleto in 1820, he urged Cristaldi to come to the assistance of
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those being held prisoners. In his letter of October 13, 1820, he says: The news that I
get concerning the perseverance in good shown by those poor prisoners is most
consoling. So, I am encouraged to look after the relief that they are asking for. In
writing about the prisoners in Ancona in September of 1823, he says: However, I
would only point out that with the imminent election of the Supreme Pontiff, the
prisoners ad vitam could be consoled and on that occasion, all of them, in general,
could feel the loving-kindness of his sovereign clemency.
Here I shall mention the sentiments of the Servant of God which he presented to
Cristaldi with reference to the brigands, concerning whom I spoke elsewhere. On
November 16, 1823, he says: With this letter, I am asking you for three favors. The
first is for you to use your good connections with our Holy Father in obtaining pardon for
the few brigands that are still at large. You can be certain (and praise be to God) that
since the establishment of our mission houses, there has been a notable change in the
Province. In a letter, which is probably to be assigned to April 9, 1824, he says: With
regard to brigandry, since the very beginning of this present pontificate, not a single
benign order has been issued: l. The system of offering protection in the churches and
places of ecclesiastical asylum should be resumed, saying, for example, that they are
available for anyone who may be straying about aimlessly, etc. Thus, per indirectum,
influence would be exerted and there would be a lowering in the number of brigands
and even removing them altogether. 2. The so-called sacred forests should likewise be
made places of asylum. Otherwise, the best is contrary to the good. 3. As a matter of
principle, no hearing should be given to anonymous reports. I remain silent with regard
to other things for it is sufficient that I preach and hear confessions. The Servant of
God pointed out the energetic opposition that was being shown toward anyone who
was captured. As a result, the taking of prisoners became a procedure of force.
Consequently, in that same letter, the Servant of God continues to say: Nowadays, the
voice of the one who has the practice of the ministry is not heeded. Therefore, I prefer
to pray than to speak. Indeed, you are able to be my teacher and you have no need for
these observations. In general, I tell you that things are not going along well. Oremus,
etc. I am referring to the world in general, so we need to pray more and more for the
conversion of sinners.
In another letter, among other things, one can read the following: I shall say
nothing about certain practices that are being used (thinking that they are doing
something good; I do not wish to blame anyone in particular, but, just to point out what
the situation is) by the government in their efforts to extirpate brigandry, when, in doing
such things, the number of criminals is being multiplied. Hence, they should drawup a
proclamation, composed in such a way that it does not overlook anyone (and there are
plenty of people involved) and which contains an indirect invitation to anyone who has
been delinquent up to now, urging them to place themselves in the arms of the Church
and peacefully submit themselves to the measures which the ruler, who is also a father,
should knowhowto apply in such cases. All of this would, in every way, remove this evil
form of life. Likewise, one must adhere to a certain decisive action from among the
various possibilities offered and select one which balances best what is spiritual and
eternal with what is temporal and of the external world! What a painful experience it is
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to be informed that there are poor people who are facing death without even
pronouncing the word, Jesus. Indeed, this is a matter of eternal fire and of souls that
have cost the Blood of our suffering Lord! Whatever may be the principle of the jus
publico taken into consideration here, it is certain that we should examine the principles
of law, not in a restricted fashion, but in a composite sense, that is to say, with mercy,
with charity, with zeal for the salvation of souls. It may have worked out all right to offer
a reward of 1000 scudi to anyone who would bring in, alive, to the government a
companion. Three or four joined together to degrade, to disarm, to tie up a sinful
accomplice and take him to the tribunal of justice. They could have achieved a similar
effect over the bad faith of those wrongdoers by giving themthe opportunity for religion,
for the sacraments, for Catholic piety. With regard to immunity, I know very well what
the reasoning is, even though it is quite erroneous, in foreign countries. They do not
recognize the differences that exist and they point to the Papal States as an example.
Pitifully, one observes excesses which are not to be remembered. I have discovered
priests going and mingling with the gangs in the public galleys and tearfully I have had
to listen again to the story. That does not excuse one of the crime, but here, there is
question only of the method used.
The abuse of wine, especially on festive occasions, is another cause for
disputes. I knowthat, in some way or other, there is something being done about public
taverns, but that is not enough. What is needed is for the bishops to show a bit more
vigorous discipline in seeing that they are closed, as directed in the synodal decrees
and other similar rulings. Using pious means, they should call people of every level
back to a religious training. Still, when I speak of such things to the good pastors, what
do they say? They say that even though it may appear that they have the power, in
practice they just do not, since either because of themselves or because of the
government, they have no confidence in this power and so the directions of the sacred
synods are ignored. At one time, it was the bishop who, by his own will and disposition,
was to see to the execution of ecclesiastical orders. Now, however, the method has
been changed and with most unpleasant results. Why dont those individuals who are
growing old in the rulers coterie and are still wise and moderate move over with their
special uniforms to serve in the episcopal curias? In that way, there would be a
renewed freshness in the service given. With a facile and more economical system,
they could review what was at one time regularly achieved for public peace and
tranquillity
Finally, he speaks of the means to be used in training the people of Marittima
and Campagna. These are to be placed in the charge of particular individuals selected
precisely ad hoc, he says:
1. For the sake of good training, it is necessary to distribute to the parishes the
regulations of St. Charles Borromeo for the organizations of fathers and mothers, so
that they are made aware of the obligations that they have. Also, that they knowwhere
the mission houses are located.
2. In a city where the weather is good, but one that is somewhat isolated, in
order to cut down on expenses, to establish an orphanage based more or less on the
patter of Tata Giovanni. And, in another city, an orphanage for girls. I shall not discuss
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details of the economy; these can be easily provided when they are requested
3. A house for convertite; this , too, can be built at small cost.
4. In reference to schools, seminaries for the priesthood: there is the Jesuits
school in Ferentino for the families of the leaders who have children who are not
studying for the priesthood; likewise, thecollegio run by the Scolopi Fathers in Alatri. As
for the rest, sufficient is reading, writing and grammar. Anything more is, as a matter of
fact, superfluous.
But, getting back to brigandry, he says in a letter dated around the middle of
September of 1824: Furthermore, I would like to ask you to have the Holy Father
remove the abuse of having heads cut off and the dismembering of the bodies of those
who died after being condemned in justice. It is quite enough that the guilty one be
justly judged; then, Christian burial should be allowed for anyone of themwho, through
the sacraments, has been reconciled to God. What is going on nowis inhuman. In this
Province, in certain locales, the skeletons appended to the gates are more numerous,
so to speak, than the stones. Also, in this matter, the saying is verified: ab assuetis non
fit passio. If one severs the head from a criminal, all the people go around, nemine
excepto, in a sort of repulsive indifference; at least, they should go about praying. It is a
great agony to find oneself continuously in the face of this practice, which I, in no way at
all, can reconcile with the spirit of religious piety toward the deceasedFinally, let us
pray a great deal so that, once and for all, we think in the good old way.
On March 24, 1825, he wrote: I shall add nothing further with regard to the
matter of brigandry. What I have already said is sufficient. I speak rather in vulneribus
Christi. In general, I say that here we are moving along according to plans and projects,
and yet, the true plan has not been fully executed. The expenses will multiply as the
means available are adjusted; or, by way of a discreet appendix, shall we say,
everything will be brought to a conclusion, namely, a civilized morality. On April 5,
1825: Oh! Would that we could remove so much inquietude and aggravation from
these places. If you think it a good idea, then, when speaking to the Holy Father of this
matter, advise him to be in favor of the more gentle approach.
Fatherly concern
I shall mention here some things dealing with his fraternal charity which I forget
to speak of in the past session.
When Fr. Biagio Valentini got sick in Terracina, the Servant of God went there to
visit him. Since means were not available there for Biagios recovery after having
experie nced a setback, the Servant of God took him back with him to Albano. Canon
Betti was gravely ill in Benevento. The Servant of God, after completing a mission in
Pontecorvo, went to Benevento to visit the sick man and give him encouragement. He
left on the following morning. Our Brother-in-service, Agostino, had gotten ill and the
doctors advised him to go back to the place of his birth. The Servant of God saw to it
that he was accompanied by Canon Fontana. In Cannara, the Brothers home town,
the Servant of God saw to it that he was provided with lodging in the house of the
Modestini family, paying them six scudi each month, since the Brother, because of the
poverty of his own family, did not know where to turn. These things were told to me by
the aforementioned Canon Fontana. Vincenzo Severini, the Servant of Gods helper in
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his mission-work, got ill during a mission in 1819, if I am not mistaken. The Servant of
God had him stay in Foligno, recommending that every possible accommodation be
provided for him. Eventually, he had himtaken to his own house in Rome where he was
treated with the greatest charity and favorable attention, as the Servant of God himself
informed me. Likewise, when Bartolomeo got sick in Giano, the Servant of God was
very concerned for him, as I learned from Fr. Domenico Silvestri. Once, when the
Servant of God was to send a companion to preach the Lenten series in Giano, I
mentioned to him that he could leave that member there in Giano. However, he replied
to me that that man would simply not be able to adjust to the food or the meats there
and so he would be assigned to another house. Once, when one of our companions,
who was quite a tall fellow, was supposed to arrive at one of our houses, the one in
Frosinone, the Servant of God tried to get a longer bed ready that would be fit for him.
Another time, when I got to Frosinone, there was no room available for me since the
place was limited and there was a gathering there of our companions in the ministry.
The Servant of God urged me to be patient if no better accommodations could be given
to me than the ones that he had prepared. He said that although the arrangement was
not a happy one, still, the bed was a clean one and the room had been cleaned so that
one could stay there quite comfortably. He was insistent about cleanliness in the rooms
and he himself, yes, he himself, would get in there and do the work. He used to say to
me that cleanliness is charity. For one of our rather stout companions, it seems to me it
was Canon Fontana, I noted that the Servant of God sought to get the strongest slats
possible for the bed that Fontana would use. Canon Fontana, one time, had to pass
through Rome, so the Servant of God wrote to his niece (I have read that letter) to
prepare an abundant meal since that man needed food.
One day, one of our Brothers made an impolite and displeasing reply to the
Servant of God and, as if he had a reason for it, he did not speak any more to him. It
was not resentment that the Servant of God felt and, for several days, he went to visit
him to see whether he could bring him back. He found him to be hard-hearted, so he
spoke to him and managed to get him to recognize the mistake he had made. On
another occasion, and I do not recall just what was involved, one of them was acting
strangely. The Servant of God asked me to speak to him and he himself made every
effort to restore tranquillity. In any number of instances, I came to observe how the
Servant of God could not remain at peace if he witnessed or learned that someone was
feeling melancholy or gloom. He did all that he could to restore serenity.
He was particularly distressed when the failings of some of our men were made
known or rumors passed from house to house. Even more did he experience
displeasure if they were discussed with outsiders. He wanted charity to be jealously
guarded. This was a point that he stressed in a circular letter which he sent out, I
believe, in 1826. He loved the lowliest Brother as he loved his missionaries and,
whenever the occasion called for it, he came to their defense since, as he would say,
they were the weaker element. When one of our Brothers was insulted by an outsider in
one of our houses, the Servant of God was grieved and when he learned that the
incident had been carried to another of our companions who knewnothing about it, he
was also displeased with that. He pointed out that it was not at all necessary to give him
knowledge of that. Thus it was with regard to Canon Fontana.
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A person of note cooperated in doing damage to two of our foundations. With
the occurrence of that incident, the Servant of God sent me there to pay the individual a
visit.
When cholera broke out in Rome, he immediately left Albano to go to Rome to
see that his niece and sister-in-law would not succumb to that illness, since both of
them were of such delicate make-up, as the Servant of God informed me.
When Canon Fontana was located in Terracina, he told the Servant of God that
he felt better being in the place of retirement than in the city. The Servant of God
pointed out to him that we are not to seek consolations from God but seek the God of
consolations. Also, for the benefit of souls, it was better for the house to be located in
the city, while that place of retirement was good for housing the young boarding-
students. When he completed the mission in Supino, he left the aforementioned Canon
Fontana there. He told him that he was leaving it to his conscience to see that no
person was left without the opportunity of confession. He did this in order to impress
upon him the concern he too should have to be of help to those souls. Furthermore,
when he was conducting the mission in Prossedi, men from the neighboring towns
showed up. He led them into a small church and, after delivering a sermon, he began
hearing their confessions. When he learned that confessors fromthe area would be on
hand to take care of these men, he, being very content about that, turned then to satisfy
the needs of the people of that place. I learned these things from Canon Fontana.
In respect to this matter, I shall point out that the Servant of God was
accustomed to saying that the power of a mission was, at times, more than just giving
sermons and moving from ones own hometown to go out on mission-work, but
especially an opportunity for hearing confessions. It was an indication of the peoples
disposition that they would take time off from a days work and wait perhaps three or
four days in order to go to confession. If my memory is not mistaken, on one of the
missions, there was a poor fellow who waited patiently in the morning and throughout
the day, for eight days, just to go to confession. What is certain is that this waiting that
many people had to do, even day after day, was not an unusual thing. From time to
time, the Servant of God would say: Souls! Souls! Let us bring them to God.
He prayed and had the people pray for sinners and for their conversion. He
would recite the Miserere along with the prayer Deus, qui culpa offenderis.
Here in Albano, with the arrival of the Feast of the Divine Blood, one of the
companions suggested to the Servant of God that it would be a good idea to pray for
the souls in Purgatory. The Servant of God replied that it surely would be a good idea,
but, that on that particular day one should pray in a special way for the conversion of
sinners since the souls in Purgatory were in a secure place whereas sinners were in
danger of being lost.
Charity through the work of his Congregation
Now I move on to saying other things relative to his Congregation. Since the
Servant of God was convinced that the great means for the Reformwere missions and
retreats, he insisted with religious impatience and energy that they should be provided
everywhere and that this was something to be done not by him alone nor by a few
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companions. So, in order to motivate the clergy to an apostolic life there was no better
way of doing that than by spreading his Institute. He wanted the Holy Father, the
cardinals and the bishops to cooperate effectively in this holy plan by giving their
encouragement, by assigning locales and support, as well as providing workers. In that
way, the objective of the longed-for Reform could be achieved more rapidly and more
systematically.
On November 16, 1823, he wrote to Cristaldi: Finally, inform the Holy Father
well about our Congregation. If necessary, send him a detailed resume, presented to
him by you, which I will most willingly prepare upon any request from you. Without
workers, the vineyard will not be cultivated. What a delight it is to hear, from every nook
and cranny, the invocation of the name of God and throughout the Province to hear
resounding gloriously the sacred praises sung to the Almighty. On August 20, 1824:
Our foundations in this Province (he is referring to the Province of Campagna) are
producing great work, but if Rome would fulfill their part, which is something that I have
been wanting for so long a time, namely, of subsidizing these houses and giving a
helping hand to the Institute, then, the good work itself would be increased
immenselyGod, indeed, who brings things to maturity, requires us to be patient. On
May 3, 1826: With great fervor, let us make the Pentecost novena so that the Holy
Spirit will illuminate the Holy Father in a special way concerning our Congregation and
that he will give it his ultimate approvalYou should never cease keeping before your
attention all of our projects, as the opportunities arise. On September 15 (and this
letter must be from the year 1826): I ask that you speak convincingly to the Holy
Father, urging him to recognize the necessity of training for the secular clergy. We
might observe, for just a bit, the establishment of missionaries for the clergy in Genoa
at the time of Benedict XIV One day, it will be quite clear how urgent it is for our
Congregation to be in Rome so that our work with the clergy will have strong support. In
the meantime, patior sed non confundar.
In another letter, we read: That is why I have been wanting to get a locale in
Rome where I would like to set up the study of languages in behalf of the interests of
religion and to train the clergy there, both for the State and for foreign areas, as well as
for the city of Rome itself. But God is humbling me and I attribute the delay of Gods
merciful action to my own demerits. In another letter: Blessed will we be when, in all
of the Provinces, the time will come when we will see in force a system of morality
under the direction of the clergy. These achievements will be the glory of the
priesthoodI really would love to have some endowments and a general allowance for
the entire Institute; likewise, a brief that would declare in our favor so many things that
are rightfully ours; and then, Nunc dimittis, etc. But, who knows whether the time for this
has come or not.
In order to spread the Institute, he went to Naples in 1829. He spoke to the king
and tried to interest him in the opening of mission houses in his kingdom. He made
efforts to have houses opened in Corsica, Malta and France. Writing to Cristaldi from
Ravenna, he says: In Ravenna, where there are not Filippini Fathers nor missionaries
nor Jesuits, I would have set up one of our establishments, the open source of graces.
The political world would have raised a rumpus; what can I say? Haec victoria, quae
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vincit mundum: fides nostra! However, fides ex auditu, auditus autem per verbum
Christi. Writing to Cristaldi on January 26, 1826, he says: Finally, after prudent
calculations, one can see what a community faces when considering the confusion of
the sacred and the temporal, especially with new foundationsWe are living in times
in which the Divine Blood must cleanse the entire world. In desiring to reach that end,
we must seek to have the combined means so proper to mankinds way of workingI
stated that we should animate it and extend it, for it is critical that the young men, in
particular, after leaving the seminaries, should be welcomed into the houses of studies.
Some of them, then, will leave to become pastors, others holy Canons, and other,
workers in the mission and retreat houses, oratories and the organizations promoting
retreats, prayers and studies. They will restore decorum to the clergy and lead them to
sanctity. Not a few of them will go into the foreign missions. This is the basis of the
Reform, and until this is put into motion, let me state it thus, there will be no balancing
out of good work accomplished. The Jesuits with their schools are doing very well. But,
if the young people see nothing but scandals, then unus aedificat alter destruit.
Whoever predicted this Congregation, oh howmany beautiful things it has manifested! I
have mentioned them to you, I have written them to you. Now, all that remains is to
pray all the more. To be perfectly open with you, whenever I get started on certain
things, I seem never to be able to come to an end. So, enough of that for now,
asserting that I intend to discuss only the essence of things; never do I have any doubt
at all about your very religious persuasiveness, zeal and concern for Gods causes
In another place, he says: My heart is identified with the Institute. Therefore, it
was evident that he did not find peace of mind unless he was working and dedicating
himself to the progress of the Congregation. Night and day, I think about the Institute,
he wrote to Cristaldi and I, too, heard him express that thought many, many times. So,
with Gods permission, to the extent that he exerted himself, to that extent did he see
the Institute progress slowly in comparison to his own deep desires. He abandoned
himself entirely to the divine will. I keep making a review of my omissions in order not
to overlook anything pertaining to the Congregation etc. Writing on March 3, 1827:
On my part, we are not omitting every diligent effort for the improvement of the
Institutes objectives, nor do we cease praying. In fact, as long as he lived, he never
stopped seeking for every means available for bettering it, perfecting it, corroborating
and extending the Lords Congregation. On November 21, 1827, in his letter to
Cristaldi, he states: I, after God, am trusting in you, so that you will not miss any
opportunity for seeing that everything is put into a systematic order before God calls me
to himself. My Monsignore, I cannot express in words the love that God increases in me
for our Institute which, in the passing of time, will have seminary training following the
rules of St. Charles. It will be an Institute of clergy for the formation of the clergy. This
noble occupation will be assumed, in addition to our older houses of study that are
already set up in our mission and retreat houses. Thus, we will not go about seeking
other teachers, along with other needs which you, in your wisdom can discern. Oh
what a grand equilibriumin the clergy, including those who will go into foreign missions!
I repeat, oh what a formation and reform will be brought about in the clergy! Everything
will have its own different locality. In the meanwhile, prayers. This little grain of mustard
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seed must be allowed to grow into a large plant. Writing on April 28, 1828 to that
same person about the two foundations that had been closed, namely, Terracina and
Sonnino, he says: I have learned that neither the Passionists nor the Capuchins are
going there. In everything, let us adore the ever lovable divine dispositionsPray and
have others do the same for me, extremely needful of prayers, so that I have so great a
love for God that I can direct my life in the pursuit of ecclesiastical perfection and be
able to diffuse it to others. Then, in a letter to Sister Maria Nazzarena of the most
Blessed Sacrament, a St. Clare nun in Piperno, he says: I am replying immediately in
order not to delay our good work. What you wrote to me concerning the re-
establishment of the two houses of Terracina and Sonnino is truly an illumination from
God, obtained for you through the prayers of the deceased, holy bishops Albertini and
Manassi. You may speak of it or have it discussed, without revealing that I have written
to you about it. I love the doing of good and I love its being discussed (relative to the
matter entrusted to me) by whomever you consider fit and as you judge to be proper.
Indeed, to see those poor people without the assistance of these Institutes arouses pity
in me. Truly, those dioceses are very dear to my heart and I am sincerely interested in
them. Is the Reform to come about? Well, the two great means for that, or at least the
principle ones, are: Missions and Retreats. How much good work was being done;
that new nursery for young priests was being set in motion. Did we deserve that
treatment, after having exposed our very lives to a thousand dangers because of the
brigandry? I pardon everyone, I am compassionate toward all and I know that to suffer
is a grace. I am not complaining. All I am doing is pointing out the motives through
which the heart of the new administrator might be tenderly moved. God knows what
expenses were sustained and the sacrifices that were made by us even in temporal
matters! All right then! Once brigandry was brought to an end, I was in the process of
establishing our communities in good fashion, after we had lived in hospices because
of the brigandry. Now, I see that young plant being uprooted and the earth made
barren, inasmuch as that area is nowbeing abandoned. May God do with me and with
the entire Institute whatever he wishes. The only thing I desire is his glory. And, if our
being further humbled will bring glory to him, I say, Lord I am ready. Your favor to me
would be the support you give to my wretchedness. May you be helpful to me. praying
that my demerits do not hold off an abundant supply of his divine mercy. I shall pray
that God will give effectiveness to your words as well as a profound penetration, so
that, once again, his divine glory will be joyfully promoted: The divine Blood will be
victorious. This letter was written on January 19, 1829.
Coming back to my memory now is how the Servant of God gave up his
cassock, his shoes, his hat, his cloak and other things to some of our men who needed
themor asked for them. He also distributed money whenever he sawthat their clothing
was not in good shape, as I, on many occasions noticed. I recall, likewise, that he,
feeling pity for the people of Sermoneta who were without the help of any institute and
short of clergy, regarded with a special affection the companions that made themselves
willingly available there. Indeed, when one or the other companion complained about
living in that house because of the bad air and spoke disparagingly about it, the Servant
of God would give him a correction, telling him that if anyone would be facing a loss of
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health, all he had to do was to say so, without being a source of discouragement to the
others who were getting along fine. He would also remark that a soldier, because of his
military duty, or a laborer, because of his job, would not refuse to do his work because
of the climate. Therefore, much less should an apostolic man, who is working for Gods
cause, be fearful of it. God would supply his help and it was necessary to have faith.
Still, when he did observe that one or the other was affected by the bad climate, he did
not fail to make provisions for that. In regard to this topic, I recall also that he was
sincerely delighted by the good work that was being promoted there by his companions
as well as by others. One day, he said to me: I am quite content as long as God is
being glorified. When he would notice that the works of piety were being exercised, he
would give thanks to the Lord, showing externally the inner joy that he was
experiencing. Whenever he detected a sort of dejection, by way of encouragement, he
would say: Hilarem datorem diligit Deus.
Furthermore, I recall that whenever he was supposed to give a talk that dealt
with the practice of charity and things that were relative to the fulfillment of one of his
duties, he would have the door closed and was very cautious to make sure that no one
was listening nor finding out something that he should not know about. Such was the
carefulness that he used in situations such as that. More than once he would ask me
whether he could explain his position, fearing that he might make a mistake in the
matter. Also, whenever he sensed that someone had come to himto tell himsomething
that related to the practice of charity, he would likewise use that same precaution. As
far as he was concerned, it often turned out that no one learned anything about
another.
Then, too, in order that his own death would not be felt too deeply by his niece
and sister-in-law, he kept persistently preparing the minds of both of them so that they
would not be upset. I observed how he would conceal things and show signs of
improvement whenever he saw them feeling sad. In this regard, I shall add that
because of his charity, he could never overlook making provision for his sister-in-law
and niece. Even though he himself was not able to succeed in maintaining them in a
state of tranquillity, he did not want to see them forgotten. That was something that led
him to make many sacrifices which he managed to keep hidden. But I know about
them.
Likewise, in order not to cause concern about whoever was to succeed himin his
position, he discussed this with me a number of times. He tried to bring to a conclusion
whatever he could, setting his own personal matters as well as those of the Institute in
good order, He occupied himself in making an inventory of his possessions and those
of the Institute, even up to the vigil of Christmas when he could scarcely remain
standing. This I learned from his niece. During that final illness which lasted only a few
days, when the doctor who was quite advanced in age would come to see him, the
Servant of God directed that, since the stairs were a bit difficult for the old man, they
should have a chair made available, halfway up the stairway, so that when he would be
climbing them he would be able to rest a bit. This, too, I learned from his niece.
To sum things up, his charity toward his neighbor was demonstrated in the most
excellent way in every encounter, as far as I was able to observe and from everything
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that I have heard.
5. Prudence
NowI move on to speak about prudence. This virtue was likewise notable in the
Servant of God and I hold to the opinion that he possessed it abundantly. In fact, that
constant search for the glory of God, that pursuit of greater divine glory, as I have
mentioned on a number of occasions, denotes clearly that his actions had no other
objective than God himself. His many activities themselves, reported by me during the
time of this investigation, indicate adequately that he always worked for a supernatural
end. He had before his eyes the great example of Jesus Christ which he also proposed
and recommended to us; he reminded us of the example of Xavier, whose zealous life
he proposed to us for imitation, along with examples from many, many other fervent
and outstanding missionaries, as I have pointed out elsewhere.
In order to achieve this objective, he would put into practice those means that
were proportionate to an entirely well-ordered life. As I said before, from his earliest
years of life he nurtured a fear of God, he delighted in prayer, he venerated the Virgin
and St. Francis Xavier, practiced mortification, penance and the frequent reception of
the sacraments and sought to maintain the purity of his conscience. Not only did he
preserve himself from evil and but from anything offensive to God, anything that could
retard the perfecting of his vocation. Thus, he devoted himself to the priesthood, he
renounced his position as a Canon as well as every other legitimate career, in order to
make himself more available for the ministry, desiring to die with the weapon of the
Crucifix in his hands.
As far as I know, he always fled from laziness and was so jealous of the use of
time that he made every effort to make it as productive as possible. He used to say to
us: Particula boni doni ne te praetereat and that was the maxim that he held for
himself in practice, namely, to make everything as fruitful as possible, even the trips
that he had to make in promoting the work of the ministry or of his Institute, the
chanting of the divine praises or other prayers. When he was at home, if there was
nothing special for him to do, he would work at the cleanliness of the house. He urged
us to avoid being lazy. Even though I cannot assert this with total certitude, perhaps, in
order to keep everyone busy, at times he would invent things to do which he then
distributed, for example, putting the house in good order, dusting in the library, making
inventories, copying certain papers, as well as taking care of the pious organizations
and other jobs that he recommended to be done with exactitude and careful attention.
Among other motivations to divert people fromlaziness, especially in the early evening,
he would recommend attendance at the work of the Oratory which he managed to set
up everywhere that he could, as I mentioned before. He was earnest in discussing
useful and necessary things and avoided useless chatter. As best he could, he would
cleverly maneuver the discussion to a consideration of good works to be done by
others, as I have stated at different times. He loved withdrawal and silence, even
though God was summoning him to an active life, and he wondrously succeeded in
blending the two of them. He would speak, even quite lengthily, in discussions that
dealt with programs giving glory to God, but would quickly withdrawfroma conversation
with others when that motivation was absent. Recreation periods and private
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conversation were directed toward something useful; when indifferent topics were being
discussed, one could see howhe would try industriously to turn themtoward something
worthwhile.
I shall not stop here to repeat what he did when he found out that he was being
sent into exile and into prison, for we have seen that during that time he was always
occupied in prayer, in study and, while being moderate in speaking, tried to look after
his own well-being, attempting to do whatever good work he could.
I have already mentioned that, as a Canon of San Marco, he diligently strove to
fulfill his duties there and, it seems to me, that I also said that when he was placed in
charge there, he devoted himself to examining the papers in the archives so that the
Chapters interests would not suffer. In doing that, he managed to discover a lease
granted to that Chapter. I learned this from the Servant of God himself. There, too, he
carried out the office of master of ceremonies and directed the services with exactitude.
As for the benefice of San Bartolomeo which he was granted upon his
renunciation of his position as Canon, he did everything he could to improve its
condition.
Prudence in the care of his Congregation
Turning now to the Congregation, in many ways he practiced prudence in its
original founding, in its spread, as well as in its government. I have already referred to
his efforts in adhering to the counsel of his spiritual director Albertini and how he
received from him direction for establishing this good work, making use of Monsignor
Cristaldis assistance who, as the Servant of God himself said, had been seleccted by
God as a cornerstone of the Institute. From letters that the Servant of God wrote, we
can see that Albertini, as his director, had recommended that he adhere to the advice
given himby Cristaldi upon whomhe became totally dependent. He wrote: Monsignor
Albertini used to say to me: Always work it out with Monsignor Cristaldi and open up
your heart to him. Then he added to Cristaldi: I esteemall the others, but you are the
homo missus ad reformationem. That is what God wants. It is only up to us to continue
to work cooperatively, transeundo per ignemet aquam, ut tandemsimus in refrigerio.
In a letter written on July 20, 1825, he says: Give me your counsel and remember that
Monsignor Albertini told me over and over again that after God, I should look for no one
else but you with regard to the Congregation. Also, he said that I should never be
fearful because of the extreme trials that the Congregation would face, for they would
be signs that the Congregation is from God. On the first of September, 1825, he
wrote: Never would I have imagined that such troubles could have arisen. But, then,
recalling the statements of our Monsignor Albertini, I reflected that he would often say
to me: You will suffer a great deal, but, from it all, you will come back with a victory.
On another occasion, he assured me that you would be the promoter and defender of
our Institute and that that was the will of God.
It is quite clear from the letters which the Servant of God himself wrote to
Cristaldi how minutely he reported everything and one can easily presume how much
more he spoke of when they met in person, showing his total dependence on him.
I have already spoken of how the Institute had been foreseen and I have
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explained howthe Servant of God kept regulating his actions based on the directions of
Albertini. Thus, he dedicated himself to the undertaking of the Institute only from his
deep desire to do the will of God; he recognized it as a legitimate means and he
sustained it conscientiously. He says to Cristaldi on July 15, 1826: I love the Institute,
but only God knows what will become of it. If it were not for his glory, I would not care
for it one instant. On September 1, 1825: Various people have been asking for a
prospectus of the Congregation and I am doing everything I can to avoid scrupulosity
for my lack of providing it.. Indeed, those were his sentiments and the principle on
which he based his activity, as I mentioned elsewhere and as it was manifested to me.
We might add here that when he became aware of the fact that they were
seeking to promote him and to occupy him in another career, trying in that way to bring
down the Lords Congregation, he had the good sense of making this known to Cristaldi
as is noted in a letter which I have reported. He never set aside his efforts to remain a
simple individual in the Institute. Even remaining thus, he did not lose confidence that
the Holy Father, who sincerely loved him, would not suspend the Institute and that
profiting from the benevolence of the Pope, he would make use of this to maintain
governmental control of it.
I shall not speak here of how the Servant of God conducted himself when the
first foundation was made. His prudence also was manifested then for I have already
spoken about that.
Rather, I wish to point out that many acts of prudence are noted in the formation
of the rule. On July 5, 1815, he wrote to Cristaldi informing him that he had written to
Bologna in order to get a copy of the rule set up by Doctor Dal Monte, the founder of a
mission house there, in order to get some enlightenment on that subject. He examined
other rules and I recall that he sent me to the library in Santa Croce in Gerusalemme to
examine other rules for similar types of institutes. Holding his objective firmly in mind,
noting the practices of many years, he ultimately brought the rule, which he had drawn
up first in outline-form, to a finished-form, improving it and ultimately perfecting it after
many, many prayers, much reflection and lengthy conferences with some of his
companions, as I have seen and known. He wanted the rule to be uncomplicated
because, as he would say to me, it would be easier to observe, leaving everything else
to praxis. It is quite clear from the rules themselves howprudent was the method of life
that was called for in it, with everything completely in harmony with the ecclesiastical
state. When one reviewed it well in its total extension, one could see that since it is a
Congregation without vows, he had drawn up for it laws that would maintain a close
bond of unity, avoiding those annoyances that could possibly arise. He made provisions
that, at the same time, there would be prosperity by the sharing of everything
everywhere. I add here what he wrote to Cristaldi in a letter that goes back to 1820
when the Congregation was hardly developed yet: In this difficult situation, we have
tried to have the discretion of De Sales so that the members would be inspired not to
give way to distracting thoughts. We must keep in mind the fact that they are priests of
middle age who in so many different cases might well have been promoted in
seminaries etc. They should have funds to buy clothing since it gets worn out during the
ministry; it is necessary also for them to have, in some way, the means of providing for
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what is needed and to be able to do so in a reasonable and proportionate manner. The
bishop Albenga, who was the head of the missions of the Secular Clergy in Genoa, told
me that in addition to the city just mentioned, basing their setup on the same principles
as our ideas, they are now in existence in Marseilles. That is so not only in substance
but also in the smallest particulars. I held a conversation with this most willing prelate
and he told me that their congregation had been approved by Benedict XIV. Ours will
be solemnly accepted under Pius VII. I am told that those aforementioned institutions
are in existence in Turin; substantially also in Naples. I, myself, came in contact with
that institution. Little by little, the Holy League of the spirit will be established. May God
bless anyone who encourages and promotes these instruments of battle which formthe
bulwark against hell itself.
If one now moves on to investigate the manner in which he spread the
Congregation, I have already referred to the energy he expended in writing letters to the
bishops, cooperating with them and getting the intervention of the Holy See. However,
fromthat Holy See the foundations had not been promoted in accordance with the plan
approved by Pius VII, as I mentioned, in regard to the Province of Marittima and
Campagna, except for the house in Pievetorina since that locale was made available by
the bishop and was granted by the bishop. The Servant of Gods prudence was evident
in his being content with just the little subsistence that he managed to get upon the
opening of the houses, as well as in not being afraid to continue the propagation of the
Institute. He saw the need that existed of making his Congregation well-known and
appreciated, despite the opposition to its existence. Convinced that all beginnings are
difficult, he was willing to accept Lenten assignments, taking on the burden of
preaching, as was the case in Vallecorsa, Pievetorina, Macerata Feltria and Sonnino.
He took advantage of the permissions granted for taking up collections and even
though he faced difficulties in some locales, he still went ahead to set up
establishments on a temporary basis until he was able to determine whether it could
succeed or not, as, for example, occurred in Frosinone and Vallecorsa. Later on, when
he determined that the number of houses had reached a sufficient level, he was more
reserved about accepting any new ones.
Likewise, prudence led him to insist continuously with Cristaldi to obtain an
endowment for the houses in the Province of Marittima and Campagna, as well as for a
foundation in Rome along with subsidies for the other houses that were in need of help.
This is quite clearly seen in the letters written to him. One can note a special insistence
in them since he realized that Cristaldi would not always be the Treasurer nor would
things continue always to be handled in the same way. I have already pointed out that,
with a prudent outlook, he bided his time and waited patiently for the development of
Gods Congregation. Also, a fruit of his prudence was the cessation of begging
collections in one or the other of the houses despite the need that existed there, in
order to have things handled as best as possible and avoid greater complications. We
have also observed the prudence he demonstrated in the treatment of the transfer of
the house of Frosinone to Veroli and then the re-establishment of the one in Frosinone.
Then, too, the re-opening of the house in Sonnino. Here, in the mission house of San
Paolo, the recovery of its endowment; the problems dealing with the legacy left by
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Cristaldi and many other situations relative to the foundations themselves that I have
reviewed on other occasions. He was always vigilant, always industrious in searching
for means to sustain the Institute and the houses. Even though not all of his efforts
turned out with a happy outcome, that was only because of Gods permissive will, to
see that the Servant of God would respond virtuously, as is evident from the many
other things that I have referred to.
In continuing to speak of his prudence, I will take up nowthe topic of the Servant
of Gods government of the Congregation.
Speaking in the first place about the acceptance of companions, I shall say that
in the beginning, acceptance was fairly easy, considering the vibrant trust he had that
the more needful ones would, during the retreat, have acquired the spirit through his
observance of the rule, and, after setting aside laziness and inertia, followthe example
of the others. Likewise, he would assume the responsibility of doing good works, begin
to enjoy the ministry, and succeed in living a holy and sanctifying life. The same
procedure was evident when he made a selection of auxiliary missionaries. When he
discovered that a priest had been approved for hearing confessions and even more so
if he was capable of preaching, he would invite him to help out with the missions. He
would take him along in his ministry with the hope that he would develop an affection
for that ministry and would surrender himself zealously to the salvation of souls. What is
certain is that when he found the individual to respond favorably, he would be
exceedingly delighted. But, if he noted that his efforts were unsuccessful, he would
change his approach and would entrust his training to the men in the boarding-school.
God did see that a fewof themwould set aside the career which they had chosen. As a
result, he was a bit more careful in his acceptance procedure, especially if one of them
might say to him: But, dear Canon, do you think that everyone is just like you? One
day, he confided to me that when an individual approached himseeking admission, he
asked himif he felt called to take vows or not. When that man responded: Whatever is
to be done or similar words, he recognized that his request was not from God and so
he would send him on his way. I also recall that one day he sent a priest to me to check
to see just what his vocation was. There were other instances of that sort that I knowhe
looked into and even had one or the other write to me. Likewise, I remember that, upon
accepting one of them, he made sure that he had not made some sort of vow in the
place where he was stationed. Taking everything into consideration, he mainly kept the
greater glory of God in view. When there was no compensation at all available, he
would advise the man to stay where he was and would then accept him when he saw
that he would contribute greater good through being in the Institute.
With a similar outlook, when he opened the boarding-schools for young men, he
was hopeful, at the start, that these men, with warmhearts, would be able to be quickly
formed and so he accepted themwith greater ease. If he discovered that this procedure
was unsuccessful, he became more cautious in his selection of them, as I myself noted.
Some young men, before being accepted, were examined by me as ordered by the
Servant of God. He did not rely only on his own judgment and for that reason he
summoned me once to Rome in order to do that work. Furthermore, I know that he
delegated this work of examination also to others. He used these same precautions
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with those who were requesting admission as Brothers.
Among the aspirants, there were those who belonged to institutes having vows
and he would have wanted them to obtain a brief of secularization in order to enter our
Congregation so that they could be available to the advantage of souls. However, the
Servant of God did not want to permit this. In regard to a specific individual of this type,
I knowthat the Servant of God advised himto stay in the place to which God had called
him. Indeed, one day he demonstrated to me the displeasure he experienced in having
in the Congregation a religious who had already obtained secularization, and the
Servant of God would have been more pleased if that man had returned to his religious
group. I was commissioned by the Servant of God to have a discussion with that
individual.
Here, the thought strikes me that I should say that he recognized that if an
individual was unable to adjust to one community, neither could he adjust to another.
So, he decided that, except for particular cases, no one who was even a novice in
another institute. should be accepted. As they say, a young mother cannot have
maturely-aged sons; so that is how it was in the beginning of the Institute, with the
initiation of houses and of ministerial activities. It was not always possible to have
experienced individuals, formed in keeping with the Institutes spirit, either because it
was necessary, first, that they get to know the Institute better, or, because it was
necessary for them to adjust to its praxis. In addition, because of the limitation in
foundations, it could not manage to increase the number of its members. But, even so,
the Servant of God found ways of succeeding in this regard.
First of all, I shall say that in addition to composing rules, which are discussed
elsewhere and which he adhered to in making plans and working things out, he made
use of them wondrously through prudent acts relative to the circumstances faced. He
also paid attention to certain basic maxims that he used in regulating his activity, as I
observed in the discussions that he had with me, saying, for example: Bonum
generale prevalet bono particulari. The best, at times, could be contrary to the good.
One must combine the prudence of a serpent with the simplicity of a dove. Every
good thing is good, but God does not expect every good thing from us; we must
regulate our lives in accordance with the basic laws of prudence. Also, he would say:
I am simply following the ordinary way, and at other times: I am walking with soft
slippers.
Turning nowto ourselves, he kept in communication with all of us, writing nowto
one now to another, even very, very long letters, depending on the need and the
greater or lesser frequency required. He even sent replies to the Brothers from whom
he had received letters and to whom he would write in order to restore tranquillity. So
abundant was his letter-correspondence, including all of his letter-writing, that fromtime
to time he would say to me that his hand had become weakened. I detected this also in
his letters to Cristaldi. In every situation, he would ask for a reply and all the details.
Many times he would repeat and remind his correspondents of the same things.
Everything was kept in his mind as well as on asheet containing reminders. Ultimately,
he was interested in the smallest matters: in the care of the rooms, in the paintings, in
the desks, in the chairs, in the beds and anything else that was related to proper
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maintenance of the house. On occasions, he would go into a description of the routes
to take, pointing out the stopping-off places. He would make the arrangements for the
rooms to be used by each one.
He would go to each mission house not only for the annual visitation, but also to
keep a close eye on the things that were urgent, to set up a better systematic
procedure for the houses, to assign the individuals in accordance with the needs and to
do anything else that he saw was indicated. When he was unable to make a visit, he
would delegate that trip to one of his companions which he did also with me. He would
await a detailed report so as to make provision for whatever was needed. He would
show his displeasure, (even when the appointee did not want to disturb him since he
knew that any little thing might cause the Servant of God some suffering) whenever
anyone would not sincerely report the complete picture. One day, he said to me that
people should not be concerned if he suffers a little bit; it was the will of God that
everything should be reported to himso that he, then, could regulate his moves. I ama
man, not an angel, he would say from time to time, in which case I would have to be
given the gift of prophecy, or similar expressions.
Not content only with single visits, he would make second visits either himself or
through others in order either to put a concluding touch to a problem or for a more
efficient running of the houses. He would assign the more mature men now to one
house, not to another, in order to handle any oversight that might have occurred. He
tried to bring together the older members and the new ones insofar as he was able. At
the time that he would go to our houses, he would often speak nowto one member now
to another, holding private conversations in order to alert, instruct, animate, correct or
assign themand take care of whatever was needed. He pointed out the difficulties to be
faced and the obstacles to be overcome. Those talks would last, at times, for entire
hours as he got down to the smallest details. Then, as needed, he would get right back
to the beginning in order either to jog their memories or to make sure that things would
be executed in a better way. On occasions, he would say to me that because he talked
so much his lungs were exhausted, but he made me understand that he was doing that
because of his affection for the Institute. There were those who insisted that this
constant repeating of his was an annoyance, but he would reply, saying: Accidit
quidem quod plura repetam sociis et id ex triplici capite: 1. Ex timore omissionis (and
this was true for he himself always made an examination of himself with respect to
omissions, and frequently said to me: Let us make our examination with respect to
omissions); 2. Ex eo quod de dilatione eram edoctus (this too was something he
himself endured since, with the multiplication of projects being handled, a few things
were overlooked); 3. Ex quadam consuetudine in me, ex qua timeo non esse bene
digestam rem commissam(and here too he frequently repeated things, whenever he
felt that he had not been understood. He would ask them to question him; he would
cautiously write the same things in his letters). Then, he would add: Si adest
defectus, utique est parvi ponderis, attamen omnia ad perfectionemrevocabimus, quod
est praecipuum. On the other hand, if he had not used this method, I feel certain that
he would not have been able to achieve what he achieved. With the multiplicity of
activities, with the growth in the number of members, with the praxis that had to be
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determined along with the great variety of opinions, he could never have attained the
unity that eventually followed. Such was the dependence on him that no one would
arbitrarily, shall we say, take a single step. From only a mere sign given by him, all
showed that they were ready to follow him, almost always.
During his last years, then, since there was no longer a need of too much
transferring and activity, he observed a system that was a bit more lenient, but always
maintaining a strict dependence. He would say to me that it was still not the right time to
leave to the houses what the rule granted. It had been made clear to him and he
realized that as long as he was still living, God wanted him to maintain control. This
caused him to have not a few worries, not a few small concerns and occupations
especialy since he still took care of most of his letter-correspondence himself, noting
that his companions were more at ease when they got his messages. Even during the
final months, with all the difficulties andhardships, he still forced himself to write letters
so that they would not have him to worry about, as well as to satisfy anyone who was
expecting to get a response.
His manner of governing was gentle but energetic. He tried, as best he could, to
achieve by the member making the choice what he could have demanded in
obedience. When he saw in his own mind that one or the other might cause difficulty
when he entrusted them with some assignment, he would have a discussion with him
and would write to him in such a way that he would dispose his mind and would
convince him to do the thing desired. For example, he wanted to send one of them to
one of our houses and learned that he would have gone but not too willingly. So, he
began describing some of the other houses and the members whom he was assigning
here and there, the duties that were to be carried out, the need for making the changes,
as well as the need that existed for assistance. Little by little he would get around to his
point, indicating just what good that man could do in that particular house. Then, he
would proceed to a description of what might be done there which would cause him to
feel much more at ease for his obedience. In case that did not succeed, he would
change his approach and would submit to that members judgment another plan, or
similar maneuvers. He would indicate the inconveniences to be faced, the
disappointments involved so that he could make his own reasonable judgment. On
some occasions, however, he would make use of expressions of obligation: For
example, he might say: You will be doing me a favor; I just do not know what else I
can do; you would be doing me such an act of charity; I will be so very, very much
obliged to you; do not be doubtful, I will keep it in mind, or, other expressions of that
sort.
He kept an eye on the changes to be made in the houses; he urged them to be
economical and at the same time insisted that nothing necessary should be lacking and
that the Brothers were to be provided with necessities in keeping with the rules. He tried
to keep the members busy with the active ministry s that they would not fall into a
melancholic state. On occasions, he would force one or the other to preach so that he
would devote himself to study and become adept at it. He would pitch in, as the needs
arose, in gathering together outlines and writings, or he would suggest sources from
which materials could be drawn. Whenever anyone would raiseand objection to this, he
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would reply: Quod autemad socios in casibus commisi nonulla circa ministerium, fateor
id evenisse ex duobus capitibus: l. ne in me dignosceretur anxietas in ministerio; 2. Ut
socios efformarem, diversimodo in principio erat agendum; non erant tunc ipsi pro praxi
circa hoc satis efformati. Est hic error? Tu mihi respondes. Sacrae autem missiones ni
fallor benedictione excitare, secus si permansissent in eorumtimiditate numquamforsan
pro gloria Dei adlaborassent.
Such and so great was his pursuit and his application in behalf of the
Congregation that at times he would say to me: My mind is tired. Because of his
continual concern for it, he often lost sleep. On some other occasions, he would say to
me that on a particular night when he had been unable to get any sleep, he would think
about the houses and would visit each one of them in his mind, starting right from the
gate-entrance and continuing on and on. Several times, during those final years, he
would sit down at his desk and would ask me to set down on a sheet of paper my
impressions of the members and of the houses. I watched himassign and re-assign the
companions with unbelievable patience, crossing names out and then writing them
again, trying to divide the jobs and then doing that over again. He did all of this in an
effort to set up the best plan by making the best use of the talents of his subjects.
His principle concern was to assign a capable leader in each house, to the best
of his ability, and then make an assignment of the others. So, he would make an listing
of the number and quality of the talents of each member, the diversities in their natural
make-up, their physical strength, the needs of the houses, and the contentment of the
people to be served. In doing so, he would face difficulties arising from any one of
those reasons and many times he had to start all over from the beginning. When he
realized that in making his selection he was not successful in providing in the way that
he wanted, he might say: Let us offer some prayers, and after Mass tomorrow, we will
be able to see things better. Sometimes he would say: Oh Lord, give me
companions or similar words. Then, too, if someone were to tell him that a certain
member, for example, did not have sufficient talent for a particular type of work, he
would take him to task and comment: I will say what Monsignor Buonomo, the bishop
of Gaeta, would say, and that is: I plow with the oxen that I have.
Whenever he would transfer a particular individual who was not adapting to a
certain locale, he was very careful not to stress the reason for the change, in order to
prevent him feeling hurt. He would offer himthe opportunity of a mission or of a retreat,
of preaching the Marian month or that of the most Precious Blood, or of substituting for
another member who had gone out on a ministerial assignment. Partly because of the
various types of ministry involved, partly because a change in preachers was sought,
partly because of a desire for balance in the houses, partly to give contentment to the
individual, partly because of health reasons, he was constrained to make changes quite
often. As a result of that he was, at times, severely criticized for not allowing the
members time for the change. But, when he spoke to me, he would sometimes say, in
confidence: Will you look at this. They say that I am too fickle; but, God knows why I
operate in this way and what they say does not affect me, as long as God is being
served. Nor amI obliged to give themthe reasons; it is necessary to make adjustments
so that untoward things do not occur and that our men are not disheartened; and other
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remarks of that sort. In fact, I, who knew the reasons for which he acted in making
those moves, could not fail to approve the method that he used.
Then, too, he would say that those changes were necessary and he left a
memorandum saying that they should be made, though not necessarily with the same
frequency. I will point out, also, that in regard to the Province of Marittima and
Campagna, at the beginning, the members were changed quite often for reasons even
beyond those already mentioned. It seems quite certain to me that those moves
occurred as a result of a memorandum given to him by Cardinal Consalvi who advised
him not to allowhis missionaries to remain there in the same house for a whole month.
I believe that it was because of the terrible turbulence in that area which I have referred
to before. However, in later years, that situation came to an end and the need for so
many transfers ceased and as a result changes became quite rare.
In order that the members would not become disheartened, he had the good
sense not to manifest to them things that were bitter, the tribulations to which the
Institute was being subjected by God, or conceal anything that was against him
personally. He would be accustomed to say: Let us reserve the thorns for ourselves
and leave the roses for others. It was a difficult matter for him to draw the attention of
one or the other of his companions to acknowledge some particular fault. Whenever an
individual had heard something about another and would begin to talk about him, the
Servant of God would try to direct the conversation to something else, stressing the
good work that was being accomplished. Likewise, in writing to Cristaldi, one can see
that even in speaking about the tribulations faced, he still openly declared the good
work that the Institute was promoting. For example, on June 24, 1824,
1
he wrote:
However, with so many worries and whatever the powers of hell may say, good work is
being promoted and the pains and anger of Lucifer is manifest proof of that. He wrote
this in order that Cristaldi would not become discouraged, but rather would be at ease
about it and continue to sustain and protect the Lords Congregation. Cristaldi did, as a
matter of fact, give it his protection, making use of every opportunity, even though, at
times, it was done a bit fearfully.
1
Translators note: I did not find a letter to Cristaldi under that date.
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In particular, I will say that I heard a Mr. Castellini say that when Cristaldi arrived
at the Vascello
2
he remarked one day, when the support for the Province had been
suspended: Look here, I am taking care of some business for Canon Del Bufalo .He
was speaking to Monsignor Mattei, who was then the general treasurer. Likewise,
whenever the Servant of God would write to Cristaldi concerning internal affairs of the
houses, one can often see how he used the greatest care, refraining from saying what
might be a source of discouragement to him and calling to his attention those things
that could stimulate and encourage him. He stressed the essential more than the
accidental as well as what might be hoped for one day rather than the situation as it
existed the meat of the problem and not just the skeleton. Anyone who reads his
letters will find this to be so. He followed this practice when he dealt with others and he
did so with an attitude that, if one had to repeat it, he could do so in no other way than
as it was presented. This I observed myself. Then, too, how many times it happened
that, not knowing just in what direction he was heading, one would seem to find his
remarks exaggerated. But, after examining themclosely, one could not help but accept
them as basic principles of action. Sometimes he would say to me: We must soften
the crosses, inasmuch as we honestly can, but always safeguard the truth; let us not
multiply crosses for ourselves; let us not look for crosses which God himself does not
send us and other similar remarks. Then, too, he might say: Up to now, we have
prepared the materials and have laid the foundation; so, whoever follows will take care
of the rest.
When the Congregation was being held in no account, and that was the case
especially with the opposition to its title, concerning which I spoke of previously, the
Servant of God in addition to the lengthy discourse he had with the Holy Father which
turned out to be reciprocally satisfactory, he found another way of being helpful by
placing in the Holy Fathers hands whatever he could gather together in praise of the
Institute and its ministry. In an undated letter, he says to Cristaldi: I would like you to
give to the Holy Father the enclosed matter from the bishop of Rimini Coactus
necessitate, it is now necessary to send documentation of the praises given to our
ministry whenever God provides us with an opportunity. Presently, he is requiring me to
use a new and unexpected method of action and I see it to be a motive for
encouragement for anyone who is zealous in behalf of our Institute as well as a
motivation for giving thanks to the Giver of every good gift. On July 22, 1825, he says:
At this moment, I have received the enclosed which, if you think it is a good idea,
might be read by the Holy Father. I amenclosing it only propter instantemnecessitatem.
Otherwise, oh! quam bonum est praestolari in silentio. On September 1, 1825: In
accordance with our fundamental principles to make use of all means for defending
2
Translators note: a footnote says: This was a Roman villa in the Gianiculum area where
Cardinal Cristaldi lived. It was called Vascello because the monumental facade of the building had the
appearance of a vessel or a ship.
346
Gods Congregation from diabolical attacks, I am enclosing a packet of papers which, if
you thin it is a good idea, you could have his Holiness read, pointing out to him that we
did not preserve a lot of documents which might have been very opportune for this
present situation. Then, on September 6, 1825: Oh! Howlovable God is! Enclosed is
a document to be present to the Holy Father.
I shall add here that when the handwritten order of Pius VII was issued for the
establishment of the mission houses in the Province of Marittima and Campagna, the
Servant of God, in order not to miss the opportunity to promote the Institute, went
quickly to have meetings with the bishops and the leaders of that area, seeking to find
out just what could be worked out. Since there was a scarcity of locales, he therefore
tried to open those that he could, noting and smoothing out the difficulties that kept
popping up, reserving for himself whatever would still be needed, for a later time.
Furthermore, no sooner were three houses opened in Marittima and Campagna when
troubles, which I have spoken of elsewhere, began to arise. It called for total activity
from the Servant of God in order that the foundations there would not collapse due to
the difficulty of execution. All of this can be found in the remarks that I have made on
other occasions.
Right here, I would like to say that since that area was infested at the time with
brigands (and here, in passing, I shall point out that the Servant of God used to say that
the Divine Blood would restore peace to the Province), prudence required that he travel
with great caution just as others were doing. In fact, on our first trip there, we were
accompanied by guards, called bersaglieri and we continued to do so for a short period
of time. Then, once it was evident that we could move about with nothing to fear, our
companions went there unaccompanied by guards and so did the Servant of God
himself. At the beginning, I think, there was a need for him to use greater caution since
he was the director of the mission houses. In a letter sent to the city of Norma to Luigi
Fuschi in March of 1822, when he was to go from the mission in Vallecorsa to Norma,
he says: Please realize that in no way do I want any use of force. Here, then, is what
he writes to Cristaldi
3
after arranging security for his companions at the start and asking
him for a bit of time to arrange for a further systematization of those houses: In regard
to the safety of our workers, we point out that the missionaries in Sermoneta live just a
short distance fromthe town because during this present season of the year they would
not be able to withstand the living conditions inside the city. However, the region where
they are now is not assailed by the brigands; furthermore, the missionaries have
encountered them a hundred thousand times, and that includes myself, and they have
left us in peace. Brigandry is born of the hatred between families as well as from other
causes which it would be too long to describe here. I have always assigned the
missionaries in the Province of Campagna to go either to Giano or to Pievetorina for
these same reasons. This procedure has brought about and still brings about reasons
for a new form of economy; it was inevitable. Here, I have always invited outsiders.
Substantially, however. there seems to be peace and quiet. I pray to God that soon the
temporal matters will be straightened out for these foundations, as I still nourish the
desire to withdraw to become the sacristan in Giano, for God knows how sincerely I
3
Translators note: cf. the letter of April 9, 1824.
347
wish that. In a practical way, I recognize how desirable it would be not to have any
problems. I have, indeed, said nothing about the costs for chains and other things etc.
etc. If I am painting this picture for you, and I would not do so for anyone else, it is
because I felt that it was my duty to inform you of everything. In fact, if I had means of
my own, what a beautiful thing it would be to spend all of it for the glory of God and for
setting up such holy institutions that have not been made available as much as they
should. Still, I am able to say that even with my limited means, when I die, they will not
find me with a single paolo. Fromthis, one can see howhe sought the systematization
of the houses and how deeply he felt toward the Institute to which he had brought
satisfaction at his own expense.
I must add here that reasons of prudence induced him to gradually bring forth
the Institute in accordance with the circumstances. In fact, here is how he himself,
wrote to a companion who had opposed the change of vesture for our Brothers. The
letter must belong to January of 1831: From the very beginning of the Institute,
Monsignor Bonanni dressed the now-deceased Brother Agostino in the cassock or in
the long habit. So, it is not something new for our days. There was always a desire to
followthe practice adopted by an Institute. You, yourselfwere aware of its urgency. At
first, I was opposed to it in the beginning in order not to plunge the Institute into
difficulties, since it was then in the stage of development. But, at the present time,
because of the rescripts obtained and also the Brief of Pope Leo XII on S. Felice in
Giano, the whole aspect of the situation has changed. Then, too, since I, perhaps, will
have to present a picture of the Institute during the next pontificate, I do not want to
falsely state: we have such and such a vesture, if that were not actually the truth. Also, I
do not wish to be reproached for not having drawn up the plans toward the qualification
of our group as a true Institute I have taken into consideration the question of
expenses. That is why I did not say that this had to be done immediately, because I did
take into consideration the temporalities.I have brought a feeling of tranquillity to the
Brothers who quite unwillingly had been garbed in the round hatAside fromthis, other
multiple difficulties were being raised with regard to our being identified as a true
Institute. Finally, I made up the habit from our very own, but adapted it to our Brothers.
The praxis of other Institutes, especially that of the Filippini group who do not take
vows, gives us support in this matterif we consider these matters calmly, we shall
come to see that all will tend to perfect everything that the Institute has always desired.
In that same letter, he says other things that likewise draw attention to the
prudence that he used in bringing about the final formation of his Congregation. From
everything that I have mentioned, one can see the prudence that he exercised also in
other situations. Just what happy results came forth fromthe Servant of Gods conduct
in systematizing the Institute are very well-known without my going into any further
lengthy details.
Prudence in his ministry
I turn now to speak of the ministry. In addition to the many observations that I
have made, I shall say that he was very, very prudent in the method that he employed
in the ministry. Not content with receiving regular requests as a verification of his being
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missus, as he himself would remark, and not satisfied with just the usual faculties, even
those of special application which he requested fromthe respective bishops in order not
to be found short, he also sought others from the Holy See with attached privileges. On
April 13, 1825, he wrote to Cristaldi: Also, would you feel inspired to ask His Holiness
authorization for the same faculties that were obtained for Atri and Penne, applicable
for the missions in the following dioceses: Todi, Rieti, Norcia, Sora, Gaeta, Pescina,
where I continue sending workers from our neighboring houses? My Monsignore, you
would be doing a great good since the confessions are endless and it would be a
hardship for the companions if they could not be of help to the poor souls. The matter
could be briefly handled, if His Holiness would deem to do so for the pure glory of God
and only for the time of the missions given during this Holy Year. May he also give me
the faculty to delegate the same. I would be happy, most happy, to make an
indulgence available on the concluding day. What is of interest to me is to bring peace
to consciences. On November 18, 1826, he says: Please ask the Holy Father to
confirm for the entire year of 1826 those faculties that he granted to me for this present
year. It will be sufficient for you to inform me a voceOnly if you think it is a good idea,
ask him to grant me the faculty, during 1826, of giving the papal benediction in view of
the fact that in 1826 the Jubilee Year will be extended to the entire Catholic world.
Likewise, for this same reason, to grant me the faculty of delegating to various
companions of mine for this same year of 1826 the faculties that I enjoy, except for the
papal blessing, if he does not wish me to make that delegation, but pointing out to him
that under the regime of the now-deceased Pius Vii, I had always enjoyed that faculty of
giving the papal blessing. I understand well that in 1825 it had to be withdrawn; but
now, thanks to the Jubilee Year, I feel that it would be to the greater glory of God to be
able to extend it once again. I add, for the sake of clarification, that this blessing has
always been given with the Crucifix, as a simple priest is permitted to give it. He just
announces that the Holy Father, wishing to share in the good work, etc. etc. The
requests for the ministry are indescribable etc. On January 3, 1826, he writes: But, I
would like to be at ease with regard to everything that I have been requesting in behalf
of the good work which, by the grace of God, I am obliged to promote. You also can
realize the amount of gossip that will arise if those faculties are suspendedCan you
imagine that the devil is going to sit back quietly? Nevertheless, I am prepared for
anything. To God be the glory; to me, humiliation, and let us go ahead. At times, it
would be necessary to suspend one or the other confession, and then we would have
to write. Patience. May the will of God be done.
In order that the ministry would proceed in an orderly fashion, he was
accustomed to write or send a printed page in which he described the method of the
introductory function, how to remove any bad impressions by using this solemn
introduction, and finally, the reasons for having it. This introductory ceremony was, at
times, half of the mission, since it animated the people to attend and to gain with joy
and exultation the divine mercy which they needed, as he would explain to them.
The Servant of God sought to conduct missions in the most fruitful way possible
so that in just a few days the most could be achieved. Therefore, he would study what
had been done by the most celebrated missionaries who had preceded him and from
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themhe would select the best means. What he found to be most practical was to rouse
people from their inertia, from their somnolence, from their indifferentism and awaken
them to a true spirit of religion.
As best he could, he shared the work with his companions. He, himself, did not
fail to bear the most laborious and difficult part whenever he was alone and had no one
to entrust it to or when his companions, though rather capable men, refused to do it
when they saw certain assignments, such as conferences to the clergy or to the town
leaders, called for a special gift. His spiritual director had told him, as he remarked to
me, that whenever he would go out on mission-work he should always handle the
principal sermon himself. In this regard, I point out that as often as he would have liked
to give this task to others, after some reflection, he would abstain. If the situation
occurred in which he, himself, was unable to give that principal sermons, he would
substitute some other service, for example, a procession.
Convinced that every good gift comes fromabove and that salvation comes from
God, he awaited fromhim the good results that would come from his efforts. He prayed
and had others do so too for this intention, recommending this from the preachers
platform to the good souls in attendance. As I heard him say quite often: Multumenim
valet oratio justi assidua.
In our houses, he ordered that in the morning, sometime before the noon meal,
one Pater and Ave should be recited in honor of St. Francis Xavier for the success of
the Institute as well as the success of the missions. He was accustomed to practicing
various acts of religion and of repentance during the mission, such as kissing the
ground upon arrival; upon mounting and leaving the preachers platform, he would kiss
it; he used the discipline; he led penitential processions. He practiced other religious
acts, as has been noted elsewhere, all of them intended to lead people to a spirit of
compunction.
In the many different places where he conducted missions, he would
energetically and fervently adapt his talks to those areas in order to penetrate more
deeply into the hearts of his listeners and emerge successful.
In the course of missions, he would give salutary bits of advice, for example, how
to live a systematically Christian and religious life, howthe families can train themselves
to have a holy fear of God, how to recite the rosary etc. On the concluding day of the
mission, depending on the place where he happened to be, he would present the final
reminders, such as: keeping eternity in mind, the world underfoot, God in ones heart.
Not content with achieving good work during those very days, he tried to
establish, as I have described previously, certain organization which would carry on the
good work of the mission with perseverance. In order that workers in the vineyard would
not run short, he urged and recommended these same organizations to the clergy.
Where there was a shortage of clergy, he would select a good and zealous lay person,
as I have likewise spoken of elsewhere, to direct the work just as is done approximately
in other confraternities and adapting everything to the different localities and the
different needs. But, not content even with this additional move, he would provide them
with necessary booklets and leaflets;
he would write them letters in an effort to maintain their fervor and reanimate them.
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Whenever circumstances permitted, he would return there to preach the divine word to
them again and worked hard to see that the fruits of the missions would be preserved.
Since, during the final years of his life, he went out less frequently on mission-
work and one could see that his energy had diminished considerably, there were still
people writing to him, asking for him. However, he would reply: Falsum protinus est,
quod dicis de contrarietate in me circa ministerium. Potius dices quod ex copia rerum
undique circumdatus sum, et ita ut animus quaerat regere unumsine omissione alterius.
Agnoscamsemper ex gratia Dei ministeriumad quod me Deus ipse assumpsit. In fact,
often he yearned for the ministry. Every so often with things in motion, I saw him
showing hesitation, not knowing whether to go out himself or send someone else. He
would say to me what he had also written to others: Let us pray over it. I noticed in his
letters to Cristaldi how he would seek his advice. There were other reasons, but it was
prudence, however, that led the Servant of God to have this sort of temperament in
order to direct his companions and get them to knowthe Institute better, as he used to
say to me. So, it would turn out that while the companions were occupied in one
particular area, the Servant of God operated in another. I point out that whenever he
entrusted the ministry to companions, he would assign its direction to the individual that
he felt was most fit and then distributed the other tasks. He would instruct them
minutely in everything the traveling, the lodging, the faculties, the ceremonies, the
number of days the mission would last, and similar items, while at the same time
directing them to adhere to their daily schedule, their pious works. So, he required
exactitude in the fulfillment of those things, noting especially the needs present,
particularly at the beginning of the Institute, for their practices would, in time, make the
ministry a bit easier. Thus, on one occasion, he was able to write to a certain individual:
Circa comites nostros et socios ministerii quid dicam? Meliori modo ni fallor directi ipsi
fuerunt. Iuvabit etiam ad casus particulares descendere, ut lumen, si est a Deo,
acquiram. Homo sum et non angelus, utique fateor, attamen non arbitrio ducor sed
concordia rerum operor, ne inquietudini detur locus. In a word, he put into operation
all the means that he could find for the situations that would serve to give greater glory
to God and bring salvation to souls. And, what is even more notable is the he did this
with the greatest, total self-diminishment and surrender.
His prudence was likewise evident in the ministry of hearing confessions. Even
though he had studied moral theology and knew it well, still he would say to me that
God had granted him the gift for apologetics, but in the matter of morality, he found
himself a bit confused. So, it happened that, even when he interpreted something very
well, as I myself observed, still he would not fail at times to seek counsel, wanting to get
someone elses viewpoint. He tried to get rid of the fear that he experienced so that he
could make himself available for confessions. Here is what he wrote to a religious
sister, an ex-Dominican by the name of Maria Angelica Bertolotti, on September 8,
1812 when, after being sent to Bologna, he was at the point of being summoned, along
with other priests, to take that well-known oath, as one can read in this letter, under the
penalty of being locked up in the prison of San Giovanni in Monte, if he refused. This
letter is preserved along with others in our general archives, Volume I, Lettere varie
del Fondatore: With these few lines, I am asking you to do me three favorsIn the
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second place, of asking the Almighty to give me opportune illumination in the handling
of confessions, so that I will not be confused, since in this matter, I find myself a bit
weak. I hope to overcome it with your many prayers. From this, one can see the
decisive will that he had to achieve a victory over himself with the help of God and not
allow the power of remitting sins to lie dormant. In fact, he did succeed and made
himself available for confessions, as I have already stated. He welcomed sinners
charitably, heard their confessions charitably, disposed them properly and finally
dismissed them. He was benign in his interpretation of doctrine, inimical to anything
rigorous, cautious in his questioning, exact in seeking the number and type of sins (he
used to say: scrupulosity, no; exactness, yes), diligent in recognizing the needs of the
soul, careful in the suggesting of opportune remedies. Without hurry, without
excitement, he would set aside necessary time for confessions, as I have indicated.
During missions, I observed that he held in his hands a small image of the Blessed
Virgin Mary and of St. Francis Xavier whenever he was hearing confessions. Then, too,
I sawhim offer it to be held by the penitent; when he would be hearing the confessions
of men, he left it on the kneeler. If I recall correctly, he said that we were to pray for our
penitents so that their confessions would be fruitful. Elsewhere, I have said more about
this.
He overcame his natural reluctance for traveling, determined as he was to
promote the divine glory. He faced that difficulty despite his natural tendency of
repugnance for it, just to fulfill the will of God. He would talk but he preferred silence. At
times, he make sure to speak out in defense of himself so that in him the saying would
not be verified: Veh mihi quia tacui. He patiently bore his own infirm humanity and
walked in the ways of the spirit. All of this can be found in different places and in
different things that I have spoken about. All of this is also quite clear frommany things
he used to say to me, as well as from things that I witnessed and took note of. He
weathered contradictions, overcame difficulties, established good work and left to us
the results of his efforts, of his care and of his activities so that we would make good
use of the means that brought him to the fulfillment of the divine wishes.
He sought counsel and gave counsel
A lover of prayer, as I have said in a number of places, he consulted with God in
those things pertaining to his own soul, to his Congregation, to his students, to the
ministry and to his own belongings. He tried to accompany these concerns with prayer.
In a particular way, he stressed the holy Mass and after it he would make those
decisions which he saw to be best for the greater glory of God
He had little trust in his own inspirations; he sought counsel whenever needed
with reference to those things about which he prayed and in certain instances he would
prolong those prayers and have discussions so that he could move ahead with greater
security. He would make a distinction with regard to the matters for which he sought
counsel as well as with the matters relative to his own soul. He would confer with his
spiritual director. When he was no longer available, he followed the same steps with Fr.
Biagio Valentini to whom he also wrote letters. On one or the other instance, he
communicated with me when Fr. Biagio Valentini was absent. On this point, I shall say
that, once when I was ready to give him my reasons for the answer I was about to give,
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he told me quite frankly that he did not care to hear the reasons, but only a yes or a no,
for that was what he was accustomed to. In regard to matters dealing with the
Congregation, he sought counsel from Cristaldi, as has been noted on quite a number
of occasions. In reference to the rule and the praxis of the Institute, he would consult
with one or the other of his companions. On this point, I will mention that during his final
days when he was compiling the regulations and had heard that I had questioned a
certain companion about one itemrelative to the rule, he called me aside and indicated
to me that that individual was not one who was fit to be giving counsel. Then, too, in
matters of temporalities, he would confer with Bartolomeo and the Brothers.
As for Bartolomeo, may I briefly repeat here that, in his eagerness to be zealous
for good work, sometimes he would say things in a gross way and anyone, who was not
aware of this, found it to be quite disgusting. Being conscious of this, the Servant of
God made every effort to find means of restoring tranquillity. Even though the Servant
of God tried to handle this situation with other members by getting them to realize that
all of us have our own little defects, still, in private, he would give Bartolomeo an
energetic and decisive correction (a thing that occurred a number of times in my
presence). Nevertheless, that was his natural make-up and, as the Servant of God
would say to me: The devil is bothering him in order to make me suffer a bit more.
Every now and then, Bartolomeo would be regretful and show disapproval of his
manners of acting, but he would fall back again and again. But, those were situations
that were only momentary, for later on, he would approach the person offended by his
crude treatment, ask him for his pardon, and do favors for him in many different ways,
as he did toward me. I watched him do so also with others and this must have been the
good result of the corrections and instructions given to him by the Servant of God. One
day, when the Servant of God was talking to me about Bartolomeo, he told me that he
just did not knowwhat to do about him. I, however, thought that I should answer himby
saying that he had to showhimcompassion and keep moving ahead because, as I felt,
Bartolomeo was a man with a good heart and had qualities which, in many ways, were
very meritorious.
But, to resume the discussion about the counsel that he sought, I shall add here
that he was pleased to be kept informed about things. He desired that and asked for it,
as he did o often with me and would thank anyone who would inform him about
something. He used to say: I ama man, not an angel. Ego sumvir videns paupertatem
meam. On October 28, 1830, he wrote to Fr. Giovanelli of the Oratorians in Ascoli:
Thank you very much for your charity in advising me in the selection of newmembers.
I can say to you that your observations are most correct. However, I am duty-bound to
require this, that and the other thing, plus so many documents. I write to the bishops to
get information so that from all this I can determine that true spirit of God by which our
missionaries are animated. They serve the glory of God amid inescapable thorns and
tribulations here below, without thinking of their own comfort, their own interests, their
own ambitions. He speaks about the time when, after becoming a bit more reserved,
he required, in certain cases, a document showing that the individual had not belonged
to some other religious group or other.
Then, he would weigh, in a well-ordered fashion, what was told to him and he
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would adhere to the decision which he was inspired by the Lord to make. Such and so
great was his docility that he would have wanted to be totally dependent, as a child.
FromCampli, he wrote to Cristaldi on November 28, 1822, while conducting a mission:
Yet, no matter howenergetic the activity may be, it is still necessary for me to remain a
bit longer, unless, of course, you dispose things otherwise, for surely I am ready to
obey even though I may be halfway through a mission. Then, writing to Fr. Tommaso
Antognetti on January 28, 1836, after informing him that he would have charge of the
mission in Todi which was something of prime importance and because he himself
would have to take care of the retreat to the prisoners, in a postscript, he says: If you
think that I should not go on the mission, let me know. Pray over it. On February 11, he
adds: I said a prayer and took counsel. I do not intend to miss the appointment at the
prisons (he is speaking of Rome); but I ask only that the days be set
To have to be in charge was a burden for him; only because it was doing the will
of God would he be at peace. Often, he would say: I would prefer to be obedient than
to command. At other times: Oh! What a hard thing it is to be in charge. Writing to
Cristaldi, he says: Always fearful of causing anguish for your most reverend
excellency, I keep within my heart many things dealing with temporalities. I speak of
them to God and, in general, I ask only that with the zeal that so distinguishes you, you
protect our Congregation which is a bulwark against hell. And, Oh! Blessed be the one
who offers himself for it! On :July 15, 1826: I would consider myself very fortunate if
all I had to think about were spiritual matters. I would not have to face, and this is not a
small matter, the obligation of multiplying crosses for you, seeking to make themlighter
for you, all because of our worries. However, the glory of God outweighs all things.
And in another place: I blush in having to write to you always about temporal matters.
But, what am I to do? God knows, God sees, God recognizes everything.
He made allowances whenever possible, since he was quite a good-hearted
person. He told me that he suffered when he was obliged to say no, and he liked it
when he would not be asked for something that he could not grant. One time he said to
me that if his denying me something looked like hardness of heart, I could be absolutely
sure of his kindness, but, since it was a matter of basic principles, no further discussion
was called for.
Whenever he gave counsel, especially in matters of spiritual direction, I
observed that he possessed a special gift, an illumination fromGod. One had to adhere
to his first impressions which, as he would say to me, are always the best. At times, it
would happen that, after rethinking something, he wanted to change his mind. He would
stop and reply: No, no, let us adhere to our first impressions . Likewise, it would
happen, at times, that he preferred to go along with someone elses judgment after he
had given his own opinion. In giving ordinary counsel, depending on the case, he would
take his time and then would say: I will think about it; let us pray over it and then I will
give you my answer, or, similar expressions. He would analyze a situation from every
angle and whenever I would occasionally submit a problem to him, he would point out
that he had already foreseen it. Each time that he gave his advice, he would do so with
clarity and precision. He was not one interested simply in pleasing someone nor was
his decision based on a consideration of human respect. He studied the problem in
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itself and in its relationship to other things. One day, he said to a particular individual:
Since you asked me, I am obliged to tell you . As the fellowawaited the Servant of
Gods approval concerning the matter presented to him, I heard him state his
disapproval. On one occasion, he wrote: Adhaesioni opponitur prudentia in
discernendo, velle omnibus adhaerere en obstaculum. Utinamin hac vita ita posset agi,
at verba illa sit sermo vester: est est, non non, justo sensu intellecta sedulo sunt
memoriae revovanda. Simplicitas salesiana heu quambona! Quid agebant prophetae et
homines Dei omni tempore? Voluntatem Dei clare praeseferre satagebant. When
his advice was followed, I know that we found ourselves in good shape and there was
nothing better than being obedient to him. I recall that, even while he was still living, I
would mention to someone that when he spoke with decisiveness and without
hesitation, it was necessary to do what he said, otherwise something bad would result. I
said that because I had witnessed it. Specifically, in one instance, if I had sent a certain
individual immediately where the Servant of God had assigned him, he would not have
experienced a misfortune, as I learned later happened to him, after his departure. One
of our auxiliary missionaries, while remaining in a city after the mission was given there,
was advised by the Servant of God to leave. However, he, seeing what good work he
was achieving there, persisted in staying on. Things turned out so bad for him that his
very reputation was placed in danger. Canon Fr. Luigi Locatelli relates that, while he
was in Rome, he had learned from the Servant of God that he should return to his
home town, Terracina, where he was to be the rector of the collegio and encourage the
young students. Then, immediately after the Epiphany, he should return to Rome. He
obeyed all of this advice. As a result, his life, that had been threatened by the brigands,
was saved. After he left there, the brigands, one night, were in search of him and, not
finding him, kidnapped the students and their teachers in an attempt to locate him, as is
well-known.
He recommended that we avoid getting excited and being in a hurry. He was
accustomed to say: Omnia honeste et secundum ordinem fiant. Likewise, he wrote:
Knowing how to make plans, to make adjustments and to show preference for those
things that good order calls for, is the greatest wisdom.
He did not want to show partiality nor special friendship even though kept in
check. He was displeased when one paid too much attention to trifles, acted in an
obstinate fashion or did something for an ulterior motive, either sympathetically or
apathetically. To one or the other in charge of the economy, he would say: Provide a
good table, maintain observance of the rule. In speaking of a particular individual, he
said: He is a fine plant, but he is not adaptable to this terrain:, that it to say, to the
Institute. He would take prudential steps in his efforts to get rid of him, but always
maintained respect for his honor and his reputation. Fromtime to time, he would say to
me: the older I get, the more I recognize what it means to be a missionary. In
considering the ordination of our young boarding-students, he said: The older I get, the
more I realize that one must move slowly. He was not in favor of ordaining priests until
they had completed studies of moral theology, with the exception of those treatises
dealing with delicate matters. Those he arranged for them to study after their
ordination, observing the reserve that was called for by the delicateness of the topics.
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Right now the thought occurs to me as to how astutely he handled his niece
during his final sickness. I refer to the things he wrote to her while he was in Albano. (In
passing, I point out that the letters written to her are presently preserved in our general
archives and in them one has copious evidence of his concern, toward the end of his
life, for her well-being as well as for the welfare of the Institute, of the ministry, which
can be noted also in other ways). Thus, in a letter to her, dated October 22, 1837, he
says: I am improving quite a bit; if I had stayed any longer in Rome, humanly speaking,
I would not have been able to make progress. You say to me: tell the truth!; well, what
do I have to lie about? On October 25, he says to her: When there is question of
miracles, God performs them wherever he wishes. But, he has not done so in Rome
nor even here. He wishes us to make us of human means. For example: Was I able to
digest milk in Rome?Let us adore the will of God. I am continuing to feel better; but
this takes its good old time. In another letter, which must be dated around November
9, 1837, he says to her: I have had no doubts at all about your concern for me.
However, learn fromthe life of Jesus Christ that every upright affection is subject to the
will of the Lord. In following this method, everything is kept in proper order. With regard
to your vocation, I repeat, you have only to do the will of God. This is something that I
have always mentioned to you. Furthermore, God wishes fromyou a well-ordered spirit.
Get rid of those disturbances and those ideas of changes. For example: I amcoming to
Rome; I will be leaving (but I do not think it will be in the winter, however); that is the
change. But these are discussions that are of long-standing. The only thing left for me
to do is pray. During his final illness, I know that he said to her, though I cannot quote
it with total precision: Why this gloom? Get rid of it! Thus, little by little, he kept
disposing her to make this sacrifice to God without her really realizing it.
As a conclusion, I would like to add here a few of the Servant of Gods basic
principles of action:
To act, motivated simply because of ones own talent, ones own mood or
natural inclination or any other human motivation does not lead to good order nor to the
proper fulfillment of ones duty, except in those instances when that natural motivation
is subordinated to what the Lord is disposing.
Once the will of God is made known through a legitimate means, that is,
through ones spiritual director, then three steps are to be taken: first, to execute it in
such a way as to avoid every fault; second, to execute it with the most generous
decisiveness, that is, to live solely to do what God wills; third, to be determined to do
the will of God on earth as it is done in heaven.
Doing ones duty for ones own delight does not diminish the good that is done,
but doing it while overcoming laziness is a greater good.
When one is unable to reach an end through ones action, then one can reach
it through ones desire for it.
Smallness of heart is harmful to good order.
Problems are to be handled with simply modesty and clarity, making use of
them purely for the glory of God.
When burdened with responsibilities, alacrity of spirit and true zeal are the
mystical wings for carrying them out.
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Only with the guidance of a spiritual director is one to act in an unusual way, in
one instance or in an ordinary thing; not acting in a singular fashion will contribute to the
interior life of the soul.
To work hard and with unselfishness, in accordance with ones abilities as well
as with alacrity, is a sign of a true and solid virtue.
To be level-minded in every circumstance, with every person, in every location
and at every moment of time is mature sanctity.
Modest simplicity
I shall say, further, that as an enemy of duplicity, he thoroughly loved the
simplicity of the dove and would reject whatever smacked of politics. He used to say: A
man is to be sincere, and prudence directs the using of means toward an end. With
him, there was no such thing as showing personal preference for an individual.
Whether it was in private or in public, he always dealt in the same way with everyone.
He favored God and with him as the center of his concerns, he would draw all lines
toward him. This is evident in his many sayings and in his many deeds which I have
described up to nowwithout my returning presently to repeat them. I will stress only this
point: in maintaining his spirit of simplicity, he was compelled to face many hardships
which he endured with resignation despite his own native sensibilities, as can be seen
likewise in the things that I have reported. Again, I stress that in certain instances, with
the use of a bit of political force, as I myself have observed, he could have easily
attained his objective, but, he preferred much more to adhere to the simple and
traditional usages without deception and fanfare.
I remember that, one day, a certain individual presented himself to the Servant
of God, requesting him to intervene for him who was being suggested for the
episcopacy. The Servant of God, however, stated that just because that fellow was
aching to be a bishop he would never intervene for him, even though his influence
would have been of help. He told me this in order to teach me to speak always with
modest simplicity and sincerity. So delicate was his attitude toward pretense or
equivocation that one day, when he had been obsequious toward a rather important
superior, he feared that he might have been guilty of ostentation and, for the peace of
his own conscience, he asked me about it, even though he had done so out of respect
for that individual as a superior.
This modest simplicity showed up again in 1826. He was summoned to Rome by
Cristaldi when the Pope wanted to place the Servant of God in charge of the
Propaganda. But, the Servant of God wanted to decline the position. In a letter to
Cristaldi written on January 26, 1826, after describing the type of life that he was
enjoying in Giano, he said: Nevertheless, if you should command me otherwise, I will
be blindly obedient. Obedience is depicted in the form of a statue that has hands and
feet, but, no head, like certain statues that are seen in OsimoNow, you, in prayer,
please acknowledge the motives I have in my present situation concerning which it
seems to me that I should remain at ease before GodPlease excuse me for being
longwinded. It seems as though I have become a parrot, spouting everything that virtue
would require to be hidden within itself. But, what is one supposed to do? Sometimes
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we must remember well what the Apostle says: Veniamad revelationesI conclude
by saying that I would not want the Holy Father, in entrusting work to the Congregation,
to overlook what is basic to it. There is never a lack of commentators and program
directors, but, to make a general observation, it is written: Cavete ab hominibus. The
Holy Spirit will illuminate the Supreme Pontiff in being able to come to a decision. All I
knowis that the final solution is in the supplying of subsidies. If they are dropped, there
is no way of being competitive or offering suggestions etc. May the will of God be done
in everything. Then, we notice that in his work at the Propaganda, he did not find it
easy to direct things to the objective that he longed for to the glory of God. So, he made
efforts to be relived of that position, again showing an equal amount of simplicity, as
was pointed out elsewhere.
Writing to Cristaldi on May 3, 1826, he says: I informed Monsignor Caprano of
the topic that you know about. I note, however, that in his handling of our matters, we
must be armed with holy patience. On a page containing some reminders, he says:
However, I am sending you the letter that came from Paris which you can read to His
HolinessNow, in regard to that correspondence, I point out that Monsignor Caprano
told me that he wanted to investigate whether it was possible for us to maintain a
livelihood there, and, he ended by saying that nothing should be done without his
knowing about it. Promptly, in obedience, I have limited myself to just offering prayers. I
did not send a reply to the letter addressed to me fromGenoa since I found it difficult to
supply an answer. I will send an answer that the Institute, in this matter, is dependent
on the Propaganda, which is to supply the means as well as to give the pertinent
orders. The Institute is reliable in its commitments.
Later, he expressed his desire to return to the ministry, especially when he found
out that there was a proximate danger of his being promoted . As a matter of fact, then,
he did return and has remained just as he had hoped, as I have indicated previously.
6. Justice
I move on nowto speak of justice. First of all, I shall say how persuaded he was
that every gift comes from God, every good thing from him, as has been mentioned
previously. I repeat, therefore, everything comes from him. He used to say that one
must keep in mind the benefits that God has given and continues to give to us so that
we are moved to make proper acknowledgment of them. He showed his disapproval of
those who did not give this their consideration and he feared that they would become
vain. He would say that humility is the admission of truth. In his meditating, therefore,
on the gifts, the graces and the celestial favors granted so generously by the Lord, he
would give him his liveliest thanks. In a particular way, he invited others to join him in
giving thanks to God for his vocation to the priesthood.
He likewise thanked the Lord for the ministry to which he was called, saying that
this was a special favor shown to him by God. In order not to be ungrateful to his
Benefactor and to display his total acknowledgment, he tried to respond to those
benefits with a dedication that was not common to others, as has been noted up to
now. He also invited others to give due thanks to the Almighty for the graces obtained
from him. Occasionally, he would say to me: Pray to the Lord that I will know how to
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make proper use of them and respond to them, or similar expressions. With the
passing of the years, in order always to show ever greater appreciation, he yearned to
reach greater perfection and wanted to be totally united to him. During the final days of
his life, one could clearly see that he would turn his thoughts and affections ever more
and more to him, still wanting to do great things for the Lord if it were his will to grant
him a bit more time, as I explained elsewhere. I observed that he was buried in
contemplation of the divine mysteries and the eternal truths, always interested both in
desire and affection for the greater glory of God. As a good and faithful servant, he
made use of the talents that God had granted to him and sought to return them to him
with copious fruits.
But, his most distinctive and humble tribute was evidenced in his devotion to the
most Precious Blood a most tender devotion beyond anything ordinary to which, in a
manner of speaking, he sold himself. From it, he derived that fervor, that zeal for
spreading, promoting and increasing that devotion more and more, with the hope, in
this way, of making compensation for the abuses produced by sinners, especially, as
he would remark, in our own miserable times. Through that devotion, he wanted to
animate the faithful to offer to the divine, eternal Father the inestimable price of our
salvation and to make its application available. Fromthat devotion, likewise, he derived
the vibrant energy that he used in convincing Monsignor Cristaldi, Monsignor Soglia
and His Holiness himself, Leo XII, of this devotion, as has been referred to elsewhere.
From that devotion, he derived the desire and the wish that the divine sacrifice should
be offered each day. With emphasis, he would say, both in friendly conversation as well
as from the pulpit: Calicem salutaris accipiam, et nomen Domini invocabam. Ah!. I
heard him from time to time express himself with that loving sigh when speaking of this
devotion. Without adding anything further, he would turn his face heavenward, toward
God. Finally, from this devotion came the Congregation that he founded. In a
prospectus prepared for and presented to our present Pontiff, Gregory XVI, he wrote:
We are, presently, living in times in which there is urgent need for stimulating the
clergy and the people to the yearned-for Reform. The freethinkers, not at all in love with
the Catholic religion, are waging a most decisive type of warfare against the Crucifix;
and, they would like to see everyone become victims of justice through the
multiplication of their vices and sins. Consequently, it is urgent that zeal for the glory of
God, like a spreading fire, must burn in a holy fashion within every soul, calling attention
to the glories of the Crucified One, opening the fountains of mercy, thanks to the
application of the merits of the Divine Blood which is the thing that will fully placate the
justice of the divine, eternal Father: Pacificans per SanguinemCrucis ejus, sive quae in
caelis, sive quae in terris suntIpsi vicerunt draconem propter Sanguinem Agni.
To the honor and glory of God, he also brought about a return to a very special
and affectionate veneration for the holy Virgin as well as a special devotion to St.
Francis Xavier along with devotion to other male and female saints. He stressed the
promotion of devotion to Mary, a most merciful, loving and powerful mother; devotion to
St. Francis Xavier, a special protector and advocate before the throne of divine
clemency.
Mindful of the necessity of prayer, which he continuously recommended,
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including the prayers of others for his own soul, offered especially by pious souls, he
would devote himself so fervently to this work that one could say that his life was a life
of prayer, as I pointed out elsewhere as something that I observed during all the time
that I was acquainted with him. Walking in the presence of God was for himan habitual
thing, as I noted on many occasions and have mentioned previously. He showed
toward God due subjection as well as to his Church through his observance of the
divine and the ecclesiastical precepts. With exactitude he obeyed the sacred canons,
he showed respect toward sacred articles, the sacraments, the relics of the saints, the
divine Scriptures and everything else that referred to God and to the Church, as I have
explained on other occasions.
The thought comes to me nowto mention that here in Albano we had a barrel of
very good wine. Bartolomeo suggested to the Servant of God that it be sold and that
two barrels of wine of a lesser quality be provided to the community. However, the
Servant of Gods delicate sense of judgment did not allow giving his consent to that
economical maneuver. He feared that it would involve a sort of negotiation which was
prohibited for clerics by the sacred canons; I had to drawthis conclusion because of the
questions that the Servant of God asked me.
A just superior
In his position as a superior, he was just and justly did he receive the respect,
the esteem and the veneration of his subjects. What I point out in particular is that
when a person deals in a familiar way with people, he develops bit by bit a certain
confidence; but then, upon discovering defects, his esteem begins to dwindle. In my
dealings with the Servant of God, there was always an ever greater respect developed
toward him, a greater recognition of the uprightness of his heart and a greater
appreciation of him. I recall that whenever he dealt on a familiar basis with me hours on
end, even at the beginning I did not feel like a subject to him, that is, during those early
years, and I felt even less subject in later years. With the passage of time, I discovered
in him a certain, I do not know what to call it, a certain something that led me to be
reserved in my estimation of him and, rather suddenly, I had a more spontaneous and
more respectful attitude toward him.
He handled his position as superior with a blending of love and dignity, of
benignity and zeal, of discretion and courage. He demanded submission and showed
his gratitude for it. He required promptness in obedience and praised one for it. He
took care of his subjects and promoted their spiritual growth for which he was loved and
obeyed, may I say, even by those who did not wish it. I, myself, have heard people say:
Canon Del Bufalo is an outstanding person; for him, I would willingly remain in the
Institute. Recently, Fr. Vitale Corbucci, an Oratorian who had been one of our
companions, wrote to me and recalled with tenderness those early days. Such was the
obedience that the Servant of God ordinarily received from his companions that all he
needed to do was write a letter or utter a word, may I say, to see them go into action
and proceed here or there for the ministry or go to our houses, despite difficulties of
travel or weather conditions. One or the other was sorry for not being promptly obedient
and felt then impelled to show obedience. I believe that this may have been the result
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of the Servant of Gods prayers, of his own holy example as well as the skill that he
displayed in being able to request something rather than command it.
So great was the trust that he had in his companions that, on occasions, he
would hazard making plans. If any part of those plans failed, a lack of order would have
resulted. Thus, it happened that on one or the other occasion, when the ministry got
more and more piled up and he did not have a sufficient number of companions on
hand, he would have to make arrangements for the first ones to take a rest and the
second ones to take over. Fromtime to time, only a single one would remain in a house
and even that fellow, when necessary, would get a letter to depart on a certain day,
assured that another man would be there on that date. So, fromvarious areas he would
summon his companions at times and on the assigned day, all would gather together
again. He appeared to handle everything with an almost military fervor. Hence, this type
of maneuvering, one can see, must have required a huge amount of attention from the
Servant of God in having to write instructions with exactness and precision and making
sure that the letters would arrive on time, often with additional materials. He certainly
must have had a great mind, as I learned it seems to me from what Fr. Biagio Valentini
told me. Albertini used to say that the Servant of God had the ability to govern a whole
world.
He concealed many defects, many he corrected, and showed disapproval of all
of them. One day, he gave a correction to one of the Brothers. The fellow became sad
and indicated that he was not appreciated. The Servant of God reproved him for that,
pointing out that it was not the right way to act. Another one had presumed to do
something without saying anything to anyone, and he, too, was corrected. He likewise
reprimanded a young boarding-student for having left his area at an improper time,
wandering about in the area reserved for the missionaries. To one of his missionaries
he gave a response that, if he had written it for the same reason, it would have been a
testing of his virtue, but it was not the right time for that. He transferred a missionary
from one house to another when he discovered that he had become overly attached to
it, despite the fact that in order to remain there, I think, he sought the intervention of the
bishop and his vicar, writing to both of them, if I am not mistaken. He reprimanded a
superior for not taking care of the Oratory and the conferences. To another, he said that
it was not enough to go shuffling about the house in ones slippers, but it was
necessary to be careful about everything. A number of times he spoke to a couple of
the men in charge of the economy about being somewhat too rigid in their
administration to the community in those things that the rule allowed, even though the
means were available. When they failed to effectively make corrections, he removed
them from the office. One companion, after being a source of suffering for the Servant
of God and an embarrassment to the Institute, was nevertheless re-admitted to the
Congregation by the Servant of God himself for the second time and, it seems to me, it
was even a third time. The Servant of God sent him to one of our houses to preach the
Three Hours Agony service which he had done on previous occasions. He went there
and he did not want to preach, I do not know why. Confusion followed from that and
the situation was patched up as best as possible. The Servant of God made him
understand that if he did not wish to adhere to obedience, he should think about his
situation and if he did not want to offer himself for a particular appointment, he should
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say so and not allow an unpleasantness to occur. In a previous session, I spoke about
the conduct of the Servant of God when one of his companions was in opposition to a
circular dealing with the vesture of the Brothers. I presented several citations from the
letters. In one of our communities, he noticed that in reciting the five psalms in honor of
the Madonna, the asterisk denoting a pause was not being observed and he correct
them for that
I shall point out here that not even toward his first companions did he show
special treatment, for he would handle all with equal, evangelical freedom, safeguarding
for all of them the charity that he always held close to his heart. Still, while discreetly
correcting their defects, avoiding as much as possible any public revelation of them, he
would not fail to praise them for their virtuous acts and would set forth their good
example whenever helpful, for instance, promptness in obedience, exactness in
observing the rule, love for the Institute, devotion to the most Precious Blood, the spirit
of detachment.
In making appointments, he took care to do so with no other standard than that
of ability, distributing to each one, as best he could, a particular office. Every so often it
would happen that in a particular case he would have to showpreference for a younger
man to an older one in the Institute. On more than one occasion, I heard him say: Et
erunt novissimi primi et primi novissimi. However, in order to avoid complaints and
unpleasant feelings, he exercised a shrewdness in making changes, in dividing the
work of the ministry and similar things, thus bringing about as best he could the
contentment of everyone.
Justice in human relationships
Continuing to speak of his justice, I will say that he was a jealous custodian of
justice and was inimical to any sort of fraud or deceit. If, at some time or other, he had
to make a purchase of something, he was afraid to diminish its price and wanted to be
told its just worth, for, as he used to say: in prices there is a too much and a too little.
To avoid embarrassment, ordinarily he preferred not to draw up a contract, but rather
leave to others the providing of what was needed for themselves or for the Institute.
He did not want the Congregation to be in debt and he used to say: I do not
regret having s;aid that when It comes to debts I do not want them, as I was obliged to
assert for two of our houses. Thats it. I was opposed to the contract that so and so
madeand I would have liked that problem to have been settled in some other way.
Perhaps that can still be done.
At the time when a debt was incurred for repairs in the mission house in Giano
and for other adjustments to be made, the payment of which was dependent on the
arrear-payments to be gotten from the public schools of Spoleto, he was never at ease
until he was successful in paying for them through the assistance of Monsignor
Cristaldi. Likewise, when restorations were being made in the mission house in Albano,
the responsibility of the government, the artisans, in order to get their wages, presented
their bills to him on two occasions. The Servant of God tried to work things out as best
he could with the help of Cristaldi and he finally was able to settle things. These two
situations are treated in the letters written to Cristaldi where, in a number of places, he
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refers to the debt in Giano and the payment due to the artisans in Albano. I shall report
here only what the Servant of God wrote to Cristaldi on February 28, 1827: With
regard to the 28 scudi which I paid to the carpenter in Albano, I say that it is not
possible to get them back from him, and he adduces justifiable reasons, namely, that
he had to get wood fromRome. Furthermore, his own responsibilities will not allowthis.
I do not have the heart to subject this person to making petitions. So, in the meantime,
we simply say: patience. God knows how hard I had to work to get those scudi. He is
pleased with my good intentions. I have not taken a vow of poverty, but, I feel its total
force. As soon as I can, I hope to be relieved when, within a short time, God will be
calling me back to himself.
He did not want things to be loaned except in the case of true necessity and,
when they were borrowed he recommended that they be returned quickly. If he sawor
found out that in one or the other of our houses there were things that belonged to
others, he would insist that the owners be questioned to see whether they were
donating them or not. If not, they should be returned; as for the things that were actually
donated, there should be no doubt about it and a memorandum should be kept in the
archives. Likewise, in those archives, he also wanted an inventory kept of everything on
hand so that nothing would be lost. Copies should be kept of the documents of
agreements and conditions involved, including a memorandum made of them for the
sake of exactness. In this regard, I recall that when I was in Rimini, he ordered me to
make an examination of whether in the review of the annual income from a small
Ferrari legacy there should be a collection of the regular interest or whether it had
already been withdrawn. When I was in Giano, he ordered me to examine the
documents dealing with a few sources of income to see whether there was anything to
be rectified.
Fr. Pierantoni told me that when he was in Sermoneta, a certain individual
wanted to leave his belongings to the mission house. When he wrote of this to the
Servant of God, the latter refused the offering, asking him to inform the man to think
about offering suffrages as well as to give thought to the question of inheritance. The
Servant of God, himself, faced with the problem of re-investment of a legacy for the
giving of missions in Forlimpopoli, to be in accordance with the decisions adopted
there, he made a re-investment at six per cent, since five per cent was no longer
available. When he spoke to me about this, I sawhis displeasure, but he had to do this
in order to go along with someone elses judgment which he felt had to be preferred.
A memorandum was drawn up in the name of the Servant of God in which Pius
VII was petitioned for a subsidy for various solemnities. The favor was granted in an
audience held with his Eminence Galeffi present, dated January 12, 1821. It said: To
the most reverend Treasurer, with the necessary and appropriate faculties. However,
the Servant of God did not wish to put it into action (as is seen in his own handwriting
on an attached sheet of paper) because the Treasurer has obtained something, but it
is not adequate for our objectives. I have had this thought. The memorandum was
drawn up without my clear and express knowledge. I have a doubt about the use of the
expression quasi nulla in reference to the grant, even though something will be
collected. For me that will simply not be sufficient. From this, one can note how great
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was his sensitivity, so that he was then able to easily work things out with Cristaldi in
correcting the inexactness of expression in the memorandum by arranging another
discussion with the Holy Father. Thus, when the Holy Father granted him two hundred
scudi, he wrote to Cristaldi on April 9, 1824: Perhaps you can better explain whether
the two hundred scudi, granted by the Holy Father, are to be used for the missions in
the Marche. In that case, they must then be used for that purpose and along those
lines. Still, not lacking are the heavy expenses, the concerns and the needs in the
house of Pievetorina. I do not wish to change anything. All I need is a word from you
and it will be fulfilled.
In writing to the now-deceased Canon Palma on June 22, 1831, he says to him:
I would appreciate your questioning Mr. Quartaroli to see whether I owe him anything
for the books of the 10 Fridays in honor of the great Xavier. And, on August 15, 1832,
he says to him: With this present mail delivery I am sending Mr. Quartarolis donation
of money in the amount of 11 Roman scudi, salve equivoco, to Fr. Giovannelli. Whether
half of that is to be used for Masses depends on the number of the offerings which he
intends to stipulate. Please be kind enough to ask Mr. Quartaroli about this so that it will
be fulfilled exactly in accordance to his wishes. I shall await an answer on this matter, in
your charity. Check also the time that is agreed upon for the celebration of them. If it is
acceptable, I would like to have a certain reasonable leeway in time, since this is a
question of Masses of devotion. Likewise, I would like to have it arranged that they
could be said ubique et a quocumque.
More than once was I asked by the Servant of God whether he owed me
anything in offerings for Masses that I had applied for him. Since there were a few
books to be checked, he did not want to give his own opinion, fearful of making a
mistake. Some projects which had been assigned to the Institute and for which Masses
were to be applied, he gave for the benefit of the souls in Purgatory and had extra
Masses offered. In Giano, when our men made an error in regard to the amount of alms
offered for suffrages, as they took twenty baiocchi instead of fifteen which was the
assigned synodal amount, he immediately sought to make a correction of that by
having them celebrate an additional five Masses, since there had been in the book of
registration, perhaps, some oversight involved. In that locale, also, I was charged by
him to see whether the legacies had been fulfilled exactly and whether the ten-year
period, which had been granted for the saying of those Masses, had expired. He also
had me handle a legacy granted to Pievetorina which had been suspended because of
some uncertainty, concerning which the most reverend archbishop of Camerino had
said that there was no obligation involved. All this I learned from Fr. Tommaso Meloni.
In writing to Monsignor Muccioli, he reminds himfrequently of the suffrages to be
offered for the contributors. In particular, on May 20, 1825, he says to him: As for my
doubts concerning the suffrages in behalf of contributors, whose number you will try to
increase, since I have not gotten an answer to my questions, I am not doing anything
further about them. To put it briefly, I have the matter before me, in general, but I do not
recall the details. I would not want to overlook anything. Then, in a letter to Cristaldi,
dated May 24, 1822, he says: In the granting of benefits to the nuns in Sonnino, it will
be necessary to have recourse to the Passionists rescripts dealing with the monastery-
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buildingto be restored, so that one can provide one benefit without interfering with
another. I know, too, that there is a fund available, but bout with obligations of Masses,
as well as having a procession. The bishop will have more precise information on that.
Also, in a letter to me in Giano, wirtten in January of 1831, he says: The fields that are
rented out should be inspected so that they do not go to ruin from lock of care. If
someone were to go to the office to copy the documents (some friend), that would not
cost too much. Out of curiosity, find out what it would cost, and also whether any
properties have been transferred back to us etc. In the meantime, keep on working at it
as well as you can. As for the arrear-payments of the Schools, handle things as follows:
write to Luparini and ask him: would it be possible to have an exact account of what
the Schools spent, when, etc.? Ni fallor, you will get the answer: No. File the letter in
the archives.
Here in Albano, when oil to be used in the lamp was delivered, he wanted it to be
kept aside and be used for that lamp alone; it was not be confused with oil for another
purpose. I recall that he acted in this way in other cases in order not to falsify the
intention of the benefactors in the use of purely material things. Out of necessity, a sum
of fifty scudi was withdrawn from the cash-box belonging to our group of the sisters of
charity here in Albano. When the Servant of God learned about that, he shower great
displeasure and he told me later that it had been remedied.
He was mindful of synodal regulations and was very careful to see that due
permission would not be lacking as stipulated by the synods, as for example, in
Sermoneta and Pievetorina, the cutting down of trees, even those not producing fruit.
He did not want articles belonging to one mission house to be taken to another; he
would be asked whether, in a particular case, he had the faculty to be able to permit
that. Canon Fontana told me that when an exchange between Sermoneta and
Terracina was made of a gate-call-bell, the Servant of God insisted that the original
arrangement be maintained. Fontana also told me that when the mission house in
Terracina was closed and a little Mass-bell that had been there, had been lost, the
Servant of God showed a noticeable displeasure, even though the Vicar General, with
whom Fontana spoke, told him that he should feel perfectly at ease about that, since
the Institute had paid out quite a bit in managing that house. For his own greater peace
of mind, the Servant of God had a Mass applied. A short time before the closing of that
house, one of the church-bells broke and he had it shipped to Rome for repairs. The
closing of that house followed shortly after and so he asked me whether he still had the
obligation of having that bell repaired. Thus, many times he insisted that the
aforementioned bell should be returned since he did not want to keep holding on to
something that did not belong to him.
One day, there was a discussion about things that people could dispose of to the
benefit of a pious cause. He told me that he did not counsel anyone to leave things to
the Institute. In fact, he was very content to simply point out, in a general way and when
necessary, the needs of the Congregation. He was accustomed to telling our members
that while doing good works, they should show preference for the projects of the
Institute and would suggest that they surrender generous offerings to it, even
something that might exceed the synodal amount but not going too far beyond that. He
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was delighted with and would accept whatever was freely offered to the Congregation;
regularly, he would make an acknowledgment of it in grati animi signum.
Usurious contracts
NowI shall say something pertaining to usurious contracts. I, myself, heard him
speak about and give instructions relative to this matter and I know that he dealt with it
energetically both publicly and privately. During one mission, he asked me to give the
instructions about usurious contracts. When the occasions permitted, he also would
direct confessors about this problem, wanting them to proceed with caution since, for
the Servant of God this was quite a touchy subject. When he wrote to the now-
deceased Canon Palma on December 18, 1822, [the Servant of God was, at that time,
in Bellante from where he was directing the other missions in the same diocese of
Teramo] he said: You will make the selection of confessors since you are the more
experienced one. Let us not go beyond the normal order of things and give them
instructions before they begin the ministry. There is little doubt, ordinarily, as to
dispositions; but, there is to be precision in their questioning and prudence in their
handling of contracts etc.
Then, too, he wrote to me on the occasion when he sent me in 1826 to the
mission in Aquila with the obligation of looking after the missions being given in the
diocese of Pescina, Sora and the dioceses of Bauco and Monte San Giovanni. Among
other things, he said the following: l. Every mission director should be informed in
omnibus by the bishops concerning their special faculties, concerning reserved matters
that should be told to the penitents, etc., as well as the proclamation bull for the Jubilee
year etc. 2. Caution in certain cases and certain contracts etc.etc. Indeed, the matter is
to be handled quoad culpam; in reliquis modo prudenti the question is to be examined
and ad quod teneantur. Interim, a confessor should be told that in case of death there
are obligations to be examined etc. aut aliter provideatur. In short, the persons
conscience should be assisted. 3. A just benignity toward penitents, and in cases under
consideration, they should listen carefully to your direction. 4. With regard to
denunciation to be made of the Carbonari, the direction of the bishops is to be
observed, in general, but it is pointed out that for the one who is the denouncer of
someone who ante Bullam lapsus est, attamen immissa Bulla statim ad Deum rediit,
denuntiatio omittatur, secus in caeteris casibus aut reincidit, aut fovet, scripta retinet
As for using the sacred laws circa hoc et caetera, one must use good judgment. In
aliquibus casibus, one can attempt to obtain a dispensation si necessitas urgeat5.
Be careful about ecclesiastical funds, laical chaplaincies, especially in the KingdomI
accompany all of you wholeheartedly. So that I can be at ease about all of these things,
I recommend them to your care. Take along your Liguori. When necessary, consult
him. Arrange for the League of Confessors to select those that are fit, accredited etc
If I have forgotten anything, write and let me knowBe attentive to the execution of
these thingsBe generous with your concern, your instructions, your reminders. Books
belonging to the sects or important ones dealing with the times should be collected.
Scandalous images are to be corrected by a man who is married and mature in
judgmentMay the Blood of Jesus Christ cleanse, sanctify etcLook to see where it
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is necessary to set up religious organizations for the farm people. Revive the former
ones. See, also, which pious works have fallen into disuse. One more confessor is to
be welcomed into the house gratis but providing the carriagesand the directors are to
check up on
Getting back nowto speaking of usurious contracts, I shall add what can be read
on a page (see letter of June 20, 1824) sent to Cristaldi in reference to brigandry, joined
together with another page which he also sent to him in reference to the Reform. He
says: One is unable to say what sort of ruinous system has been introduced relative to
negotiations in grain and the so-called loans, which have no resemblance to a loan
The rich person makes use of that oppressionof the needy and furthermore knows how
to squander the temporal income in his continuous gaming, dances, intemperate
actions and similar things. In order to remove this cause, the means that is looked upon
as most expedient is to reorganize the tribunal of food supplies and re-establish a
systemof free-trade. The commerce then is to be regulated by prudent individuals who,
by observing the theoretically moral principles and pertinent laws, will prevent abuses.
In this way, the hoped-for-equilibriumof the people will be maintained. Also considered
to be necessary is the re-activation of the grain-collectives in accordance with the
regulations laid down in the last synod of Velletri by the now-deceased Eminence
Cardinal Mattei. In this way, there will be a correlation between those external laws and
the pious and religious training that they will get. I repeat, in this way, a huge number of
baneful weeds in the hearts of people can be removed.
A constant concern of his was to make provisions for justice and to remove, as
best he could, whatever would be opposed to it.
The many aspects of justice
I nowrecall other things which I will add here. He was very concerned about his
relatives, both with respect to the spiritual, which for himwas a primary concern, as well
as for the temporal, making sure that they were never lacking in what was necessary.
With discretion,, he had both his niece and his sister-in-lawwork for the Institute that he
wanted to develop.
He worked for the welfare of his home-town by hearing confessions, preaching,
building up interest in the Oratory of Santa Maria in Vincis, promoting the month of the
most Precious Blood in SantAndrea delle Frate, at Santa Maria dei Monti, at the
Carmine alle Tre Cannelle and with the Paolotte nuns. Likewise, he worked
industriously during the various seasons of the year to stimulate interest in retreats and
missions in all of Rome, as well as to occupy himself in Rome during the Lenten season
as often as he could, so that many times he faced the problem of satisfying all of the
requests. Furthermore, he gave instructions there, revived pious organizations,
including the one for legal personnel and the noble guard at the Capellette di San Luigi,
another one for the barbers who were under the care of the now-deceased Canon
Muccioli, another at the Sapienza and the Belle Arti, and finally one of Santa Galla; also
a general first-communion class for the poor children. All this can be found referred to
in his letters to Cristaldi who showed deep interest in those pious works and who
cooperated very much with the holy desires of the Servant of God. Right nowI shall not
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report all of the letters that speak of these matters, but only to present just a small
citation from the letter written on March 13
th
of probably the year 1817 or thereabouts.
He says: I simply do not know howto express to you the joy that I feel upon seeing an
undertaking, or better said, various undertakings being initiated that all tend to the good
of souls. God is keeping an account of the efforts that you have made in a cause that
promotes so greatly his glory. And, Oh! How I would like to be profuse and say more,
except that I fear that I might offend your humility. I shall say only that many other
things still have got to be done, little by little, and at the right time. More about this when
we meet in person. We must become victims for the glory of God and not worry at all
about anything else. As for the organizations to be established at the Sapienza and the
Belle Arti, my opinion would be to join these two branches into one in the church of the
Sapienza; or, otherwise in the Apollinare, since there is a chapel there in the Collegio
As long as I am in Rome, I will keep looking into this. Then, too, on the occasion of
giving missions, newmembers will be sought. So, you decide and arrange things as the
Lord inspires you.
In addition, he offered his assistance to his home-town at the time of the cholera.
Even though he himself was not well, he nevertheless acceptedthe preaching of a
mission in the Chiesa Nuova which Cardinal Odescalchi, the then Vicar of His Holiness,
requested. Though faced with hardships, he still brought it to completion. At this point, I
find it necessary to say that, after that mission, he came back to Albano to take a bit of
rest. But then, after two, three, four or five days, when he learned that cholera had
broken out in Rome, he decided to return there immediately. He said to me that it was
not right for him to remain distant from Rome at that time and feared that his niece and
sister-in-law might become dejected. As a matter of fact, I learned later that they had
experienced some bewilderment. So, as a result of the profound effect that that
scourge had upon him, his own illness became noticeably worse, but he still forced
himself to go out of his house to hear confessions. Bartolomeo observed the great
suffering that he was enduring when the Servant of God was requested on two
occasions to go to i Monti and to Tor de Specchi to offer assistance to a couple of
cholera victims. Bartolomeo, using a bit of force, held himback fromgoing to either one
and managed to locate another priest to fill in for that emergency. Indeed, his charity
would have gone beyond charity, that is to say, his desire to provide the final
consolations of religion for them as he experienced the sorrow of seeing them die, as
many of them were dying. With love and prayer and personal effort, he would have
overcome his own sensitivity; he would have shown the tenderness of his heart and his
spirit of imagination if he had not seen the promptness with which God sent other
priests in his place. As Bartolomeo himself related to me (and I judge that in this report
there was not that usual error or confusion that he regularly was subject to in making
reports, since he was describing a fact which had recently occurred in which he himself
took part) the Servant of God kept asking him whether provisions had been made or
whether there was still need for him to go personally. This was all in keeping with the
type of spirit that animated him as one who was never at ease until he was given
complete assurance, as I have noted on other occasions.
I shall not repeat here anything more to what I have scantily reported in regard to
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observance, obedience, gratitude, vindication, truth, affability, friendship and liberality. I
shall add only what he wrote to Monsignor Muccioli on June 29, 1824, speaking to him
about his spiritual director Albertini: Then, you will next prepare a review of the life of
our beloved founder with whom it seems that I am still talking. I go on obeying him as
though he were still living. And, as a matter of fact, that was what he did, as best he
could, without looking for reasons or using epikeia, as I so often witnessed.
In addition to his great concern for bringing about the Reformand his attempts to
give warnings and correctionsI shall mention here, in particular, that more than once
did he ask me whether, in a given case, he was obliged to make a correction. On one
occasion, he wanted me to warn a superior about a matter dealing with his governing,
and, I did not see the Servant of God at ease until I had promptly taken care of that.
At the time when a robberty was committed in our church of San Paolo at the
statue of the Conception, he was told that perhaps it had been done by someone in
need. His immediate reply as: Pone, Domine, custodiam ori meo, adding:
excusandas excusationes in peccatis. I heard him utter this from his mouth very
expressively. Inimical to any harshness, he always help moderation close to his heart.
With compassion towards everyone, he knwhowto balance justice with mercy. Thus, it
would be that when he had given someone some sort of correction, he wanted it to be
accepted. Then, he would forget the who situation and would not care to have it re-
hashed, except in the case that some need called for it. As a reminder, he would say:
Sic tardus ad credendum; omnia probate; let us not rush things; being trustful of
everything is all right, but, be cautious towards all, lest charity be overlooked;
sometimes mistakes will happen.
Honest, sincere and truthful, he never considered himself to be anything more
than what he was, even though he maintained a certain external air of propriety
which he felt was also required by his ministry. Once, when he had been given a title of
nobility in a letter that he had gotten, he experienced some displeasure and, rather than
demand an erasure of it, he let it be. Affable, well-mannered and with modesty was his
treatment of situations. Because of the education that he had received, his style of
conversation had a certain noble sound even when he wanted to get rid of a situation in
order not to waste time. He was a friend to anyone who participated in good works
and he quite willingly kept up a letter-correspondence with them. Writing to the now-
deceased Canon Palma, concerning Mr. Quararoli on November 11, 1823, he says:
Give my greeting to him: est enim vir Dei. His Eminence Giustiniani told me more
than once that the Servant of God, before he died, had written to him wishing him
happy feastdays. I think that the Servant of God like himquite a bit since, besides being
a man of God, as everyone knows, he had propagated the devotion to the most
Precious Blood in Spain. In a postscript of a letter written by the Servant of God to
Cristaldi on July 31, 1827, he says: My Monsignore, after the Lord, I recognize that
everything is due principally to your charity. The Lord, indeed, has given to me a heart
yearning to do good for souls. But, he has not made a gift to me of temporal things. Yet,
may he still be forever blest! Instead, he has instilled in you, most reverend excellency,
those sparks of illumination that are proportionate to the needs of the ministry. Thus,
even though you maybe the Treasurer for the Holy Father, you can also be consoled in
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the thought that God has given you the opportunity of promoting all those things that
are open to the eyes of all people. In a letter which seems to have been written after
August of 1822, he says: Yesterday, upon the invitation of the people, I conducted the
funeral services for Lawyer Paolucci. [I point out here the Paolucci had bequeathed to
the house in Giano, where the Servant of God was located at that time, fifty scudi for
each year with no obligation attached] and I myself wanted to sing the Mass for him. I
hope that he is already in heaven; nevertheless, we must still do our duty and the
remembrance of Purgatory must keep us far removed even fromvenial offenses etc. In
every mission house of ours, every month, we continue to offer a Mass for you. That is
the first thing that I ask whenever I visit them. I shall remain just a short while longer in
Giano and within a fewdays he back in Rome, but only hurriedly. It will be enough time
for me to speak with you, at least to given you my greetings. Monsignor Albertini used
to say to me: Monsignor Cristaldi is the cornerstone that God has provided for the
Congregation and that is why I love you so much in Jesus Christ, never losing my
feelings of esteemand veneration which are due to you for so many reasons. Laus Deo
in omnibus. On June 29, 1827, he says: I imagine that you would want your missions
either in November or during the upcoming Lent. May God give you his holy
inspirations. Even if it were before then, I would leave a mission that had been started
just as Xavier would have done at the request of St. Ignatius. In my heart, you deserve
to have preference in everything and over everyone. That is what duty, gratitude and
my religious spirit demand. This is the language of the heart.
Here, I shall mention that even to Cristaldis final days the Servant of God
showed gratitude to him and during Cristaldis final sickness, I know that on that
occasion, when I was in Rome, I accompanied the Servant of God as he paid a visit to
him. Likewise, he expressed his gratitude to Bartolomeo who assisted him
wholeheartedly. In writing fromGiano to Monsignor Muccioli on November 16, 1826, he
says: I would have already completed the retreat in Assisi if the sickness of
Bartolomeo, whom I take with me, had not caused me to delay it. At present, he is
gradually recovering; but, if I had left him at the beginning, the sickness would have
gotten worse for him. [I point out here that this Bartolomeo is a very sensitive person
and only with difficulty would he stop following the Servant of God]. The charity and
gratitude that I owe to him, who has accompanied me on the most laborious missions,
compelled me to decide to do what I had to do.
I forgot to mention that the Servant of God, in writing to the now-deceased
archpriest Riccelli in Sermoneta on May 2, 1831, in reference to certain Masses that the
latter had committed to him and for which the day to begin the celebration of them was
set, he says: You will notice that in one of your letters, which I am including here, you
specified the day from which the fulfillment of the Masses could be computed. In my
notes, I have observed that only six were said anticipatedly, and hence, on a separate
page I have indicated the 6 of them were celebrated again. From this, one can see
how great was his sensitivity to such matters.
In short, may I say that as far as I could see and from what I could gather from
reading the writings of the Servant of God as well as from what I heard himsay, he was
an exact custodian of justice and never offended anyone in that regard, neither with
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deeds nor with words. Rather, he was beneficent toward everyone to the extent that he
was able and to the best of his ability, even despite the fact that one or the other person
repaid him in the measure with which the world pays, as I myself often witnessed.
I shall close by giving a citation froma letter of the Servant of God to Cristaldi on
October 18, 1820. After having insisted a number of times on the recovery of arrear-
payments for the mission house in Giano and not having succeeded in getting anything
fromthe schools in Spoleto who were obliged to make those payments since they were
behind in them, and, after the Servant of God had suggested various plans, he says: I
realize well that the schools in Spoleto will have to set up some sort of plan in order to
recover, and, I surely desire full success for thembecause that is all well and good. But,
never to the disadvantage of S. Felice to which all the buildings of that area belonged. I
am attempting to defend what is the property of the Church, and the rescript that was
issued was entirely the result of the work put forth by your excellency and the wonderful
lawyer Paolucci, cujus memoria in benedictione. The house in Giano does have debts
in view of the situation of having to put the place in order, proportionate to the most
urgent needs, and this was done based on the funds that would come fromthose back-
payments. This demonstrates both his concern and his condescension which led him
even to suggest that an endowment be granted to the schools with a due release of
payment from the assigned amount, as he describes in another letter.
His love for justice was shown, likewise, in a situation that was reported to me by
Giovan Battista Pedini. He says that he heard that a coachman was requesting forty
baiocchi which were owed to himby one of our men. With money out of his own pocket,
the Servant of God saw that he was paid. This reminds me of still another occasion
related to me by Canon Fontana and it was as follows: A rather cheap agreement was
once drawn up for the use of a carriage. The Servant of God felt doubtful, feeling that
the coachman might have been cheated and that they might have profited from this
circumstance. Even though he was told that he could feel perfectly at ease about it, he
still insisted that, because of the horrible condition of the roads that he had seen,
something more should be given to the man.
7. Temperance
His self-control
I move on now to speak of temperance. This, too, was a favorite virtue for the
Servant of God. As far as I know and as well as from what has been told to me by
others, he always kept the concupiscence of the flesh in check and, in that way,
maintained intact until his death the lily of purity. His watchfulness over his feelings was
total.
He kept his eyes modestly lowered, as far as I know. I recall that on only two
occasions did I see him look fixedly, for a short while: once at one woman and another
time at another, both advanced in age, as he was speaking with them. I believe that it
was a matter of charity in the one case, and in the other, an attempt to keep himself
hidden. I observed that when he would speak with his niece or with his sister-in-law, he
would ordinarily keep his eyes lowered or fixed elsewhere. This was also true when we
would be seated at table with them. This spirit of recollection, I noticed, he also
maintained when walking outdoors. In fact, I found him to be very reserved even when
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looking at paintings or statues, fearful of seeing in them something injurious to his
modesty. While I was in Rome, we went out together one day and while returning
home, I noticed that upon turning down one street, instead of going ahead on it, he
suddenly went in a different direction, since his sensitivity would not allowhimto look at
something that other people would not even worry aboutOn another occasion, he
encountered a man who was bent over; and he quickly turned his glance elsewhere
and went on. Other times, I sawthat when he would be conversing with women, a thing
that did not occur too often, or when he was unable to assign that task to others,
ordinarily he would have his eyes directed on other things and made efforts to finish the
session quickly. As a bit of advice to us, he gave us this reminder in regard to speaking
with women, namely, to handle it in loco patenti, per pauca verba et dimissis oculis. In
preaching, he was accustomed to having his eyes a bit elevated, more or less, toward
mid-air.
Not only did he turn away fromnotably dangerous objects, but he also abstained
from looking at useless, curious things. More than once, when I was with him and I
pointed to something or other, for example, a beautiful vista, or design, he would give
me a nod indicating yes and we would go on ahead as though he had not seen it or
only looked at it fleetingly. While conducting a mission in one place or another, he
remained aloof fromlooking at the unusual things or antiquities. No matter howoften he
would be there, he would not go out to see them. Whenever he would be given an
invitation to do this, he would politely ask to be excused, saying that he had things to do
or something similar. It seems to me that I read or heard about (I cannot recall which) a
note saying that one time, when passing through a town, they pointed out to hima rarity
or an antiquity that was there. After gracefully demonstrating that he had seen it,
without stopping to contemplate it again, he continued walking on. I point out that this
mortification of his eyes was something that he managed without the least bit of
affectation and was something so simply and naturally done that one would not even
notice it unless he had made a particular effort to do so. Similarly, I never saw him
anxious to find out something that was none of his business, being content only to ask
about or find out about things that might be necessary for him to knowfor some reason
or other. He wanted us also to make a practice of this by conducting ourselves in that
same way.
When he learned that in one of our houses, the conferences for study, held with
outsiders present, were being used by them as an occasion for gossiping and hence
wasting time, he ordered that the situation be changed, as Canon Fontana informed
me. Whenever anyone would engage him in a conversation which he judged to be
useless, in order to identify it as such, he would either pay no attention to it or he would
industriously try to switch the conversation to some other topic. So, too, he would use
proper manners in getting rid of any visits that he considered useless and a waste of
time.
Because of this non-interest in hearing any gossip, it would happen that he was
in the dark about many things or he would learn about themsecond-hand. This attitude
of his can be seen in a couple of letters that he wrote to Cristaldi. In the first, one, when
he was requested by Leo XII, through Cristaldis help, to speak with a certain individual
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whom he was to warn or correcton March 28, 1825, he gave this reply: I am not
acquainted with this person, not even by name, but that does not matter. Such is the
experience of anyone who, out of Gods pure mercy, exercises the ministry! By
tomorrow, I prudently hope to find out everything and conclude it. Writing to him on
December 5, 1828, a letter which is the second to the last one that I was fortunate
enough to find in Cristaldis collection, he says: I am the last one, and I should have
been the first, to congratulate your most reverend excellency upon your promotion to
the sacred purple. That delay was caused by the method of my life which allows time
only for those things that are pertinent to the ministry. At this moment, in which I am
writing, casually have I been assured of the situation; and, having been deprived for
such a long time of seeing your handwriting, I immediately realized the reason for your
silence.
Just as he loved the mortification of the eyes and ears, so too did he love the
mortification of the tongue. His ordinary conversation dealt with the Institute, its houses,
its pertinent projects, its members, its ministry, its services, its use of music, its pious
organizations, as well as with his dearest devotions, that of the most Precious Blood
and St Francis Xavier, and similar things. If, at times, he would be engaged in a
conversation dealing with an indifferent topic, he would, as I mentioned before, switch it
to a discussion of something useful. He was an enemy of useless talk a well as of
worldly and dangerous things.
With regard to touch, I will say that he was very, very reserved and forbade our
men to touch each other, even in jest. I never sawhimact improperly nor did I ever see
himget upset. In sitting down, in walking, in standing up, all were done with composure.
On one day only did I see him about to cross one leg over the other; this was one thing
that he pointedly spoke to us about, but he never did go through with it for he quickly
recovered in time. So great was his sensitivity that more than once he would ask me,
always very modestly, whether he could touch himself for the sake of cleanliness. In
fact, when he perspired and had to change his clothing, he never made use of the
services of Bartolomeo in drying himself, as he told me himself. Before his death, he
left this recommendation: that his body should not be displayed. In regard to this topic, I
will mention that when he was leaving Albano for the last time, and his departure was
made in a small carriage, he was so weak that his strength was not sufficient for him to
get into the carriage. The coachman wanted to help him by supporting him from the
back. He immediately shouted : Stop! I observed that he said that because he felt it to
be an unnecessary act, even though it was done out of charity. This reminds me of the
time when he had to travel on horseback. In getting on or off the horse, no matter how
much he may have needed it, he did not want himself to be touched; only occasionally
would he permit it because of a need or because of the insistence of Bartolomeo who
resolutely forced him to allow it. He also faced difficulties at the time when we went by
boat from Castellone to the city of Gaeta for a mission. The sailors were unable to land
the boat onto the shore, so he had to be carried on their shoulders. Because it was a
necessary thing, he remained tranquil.
The Lord richly blessed his spirit of reserve. When I got to Rome, the day before
he died, he confided to me the calmness that he was experiencing and said to me: I
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have become like a little baby.
He kept his passions wonderfully subjected to his spirit. At times, he appeared to
be restless. That was the result of an attack of nerves which he would experience
because he viewed things with such vivacity as well as fromhis own natural sensitivity.
Every small et made an impression on him. This, too, was the effect of the effort he
often made out of fear of being remiss in his duties. Even under those circumstances,
he still controlled himself and though he may have appeared to be flushed, I never saw
himgo beyond proper limits. His energy, his composure, his ability for sustaining things,
his frank and decisive form of speech were all regulated by his spirit in such a way that
it was very evident that he was making the inferior subjected to the superior to the
degree that the superior needed for the execution of his actions. Thus, anger was
wonderfully blended with meekness. Whenever he feared that he might have gone a bit
far, he would make use of any and all means for resuming a discussion, a letter-
correspondence or the assistance of other members in order to restore everything with
the greatest equilibrium. Once in a while, he would ask me: Do you think that I failed?
Occasionally, he would have me look at his fingers as well as at his face, noting how
they had shriveled and become violet in color. He would tell me that making certain
decisions was a source of pain for him and that he was unhappy in having to make
them, but necessity required that he do so.
Likewise, when he was faced with humiliating circumstances, one could see that,
humanly speaking, he was suffering quite a bit and, without wishing it, his face,
because of his sensitivity, would turn red, manifesting the emotion that he was
experiencing. Nevertheless, he controlled himself in such a way that even if he had to
justify his actions or those of his companions, he maintained a spirit of equilibrium and
conformity to the dispositions of God. In addition to what I witnessed, learned or noted,
this attitude can be seen also in his letters to Cristaldi which I have reported to you, for
that was his manner of acting and speaking, evident from the letters I have cited. One
can clearly see in those writings his naturalness and simplicity, expressed with liberty of
spirit, even at those times when he was internally disturbed.
What I noticed in a particular way was that, with the many bitter things, described
in my reports to you, that happened to the Servant of God, I heard few, very, very few
complaints come from his mouth, even though he was speaking to me in a familiar way.
When he did say something, he would say it in a somewhat incidental or in a passing
fashionwhich indicated to me the control that had over himself as he spoke to me
without showing even an innocent venting of his feelings or a sigh of relief. He was
content only to have a word with the person whom he felt needed help, keeping all
within his heart and placing everything in the adorable wounds of the Crucified Lord.
Furthermore, I shall mention that whenever he would indicate to me something that was
amiss in one of our houses, he would say: To tell everything would be an endless
story; I would not speak of so many things, not even to Fr. Biagio. In this regard, I
recall that during his final years he would say to me that each time the mail-delivery
would come, he would ready himself for some sort of cross. And this did happen to him.
Despite his immense contentment with his Congregation, he used to say to me that he
would like to have more spirit shown and that every little difficulty caused him suffering
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and affliction and was for him a reason for making an offering of it to the Lord. Then,
while reading the letters without showing any signs of change, he would raise his eyes
towards heaven and utter an aspiration.
I also witnessed the patience he showed to me at the times when we would
spend hours speaking to each other as he instructed me with reference to all the
matters dealing with the Institute, even the smallest items. He asked me to repeat them
and remember them, requesting me to take care of the list of reminders. I made notes
of the tasks that he gave me pertaining to house after house. Then, once again he
would check with me to see what had been decided and what still remained to be done
or what more had to be done for improving things. The care of temporalities in the
houses was discussed as well as better administration of them, along with discussions
about re-investments and the diligent distribution of responsibilities, including
maintenance and the making of improvements. Also, the various assignments for the
care of the archives which, at times, caused me to get down to the smallest details. At
times, he would say to me: Merlini, you probably will say that I am a bother, but, you,
too, must be patient.
That patience was likewise displayed in the writing that he did of lengthy letters
with great care, re-reading them afterwards. He would set aside those letters that he
was not fully acquainted with since he had other things that had to be done, always
maintaining that fervor and that equilibrium of spirit.
In even a more particular way did I admire his patience, his endurance, his
suffering
and the tranquillity of spirit which he maintained with regard to Bartolomeo whose
eccentricities he had to tolerate so often. Many times I saw him turn to him in various
ways, attempting to restore quiet to him, while recommending himself to God. At times,
he also urged others to do the same, since he was always fearful of that strange
behavior, even questioning me from time to time. I saw him exercise that same
patience when he tolerated the bad manners of impolite things that Bartolomeo did in
the presence of others. That fellow, determined as he was to do good and to make use
of the attention given to him for achieving the objectives that he had in mind, was
simply not capable of using the more proper means, despite the fact that in his
ineptitude, he did make occasional efforts to be courteous and polite. Furthermore, he
would take advantage of that suffering and endurance of the Servant of God whenever
he was unable to attain the objectives that he sought, and at times, he would obey him.
When he was unable to do that, he would try to persuade the Servant of God and get
himto go along with his ideas. Not only towards this fellowdid the Servant of God show
the self-control that he had over himself, but also toward others. Many such cases are
known by me but I will not relate them now. All I want to indicate here is that they
likewise led the Servant of God to exercise virtue.
I must not, however, be silent about an example of his meekness on the
occasion when members of the St. Francis Xavier organization in Santa Maria in Vincis
in Rome wanted to have its status raised to the level of a confraternity. The Servant of
God, prudently submissivesettled the unpaid debt for the Masses which were to be
celebrated annually until the extinction of the debt. It appeared that his responsibility
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was supposed to be assumed by the members who had joined in order to be able to
use the church and its furnishings. However, they refused to take it on. In order to avoid
any further difficulty, the Servant of God fulfilled the responsibility andmade
satisfaction for all the Masses, with the help of Severini, until they were all taken care
of. Here, then, is what he wrote to Mr. Ignazio Lesinelli on January 9, 1835: It is not
necessary for me to argue about this. Up to now things have been handled as best as
possible, but I still feel nervous about the future. So, tell the members that since they
have taken over the church, they must also bear the burdens. Otherwise, they should
yield, since there will be no lack of someone who will assume things as they were
before. But, if I amto be obligated to take on a notable burden of Masses, without have
the means provided, that, surely, seems to me to be unjust. I have no means for
litigating, I repeat, and even if I did have the means, I still do not wish to litigate. So,
you, as the director of the provisory chaplaincy, should make every effort to bring things
to an orderly conclusion. I pray to the Lord that everything will be settled with perfect
harmony. I am always ready to do whatever good that I can. On January 31, 1835, he
says: I do not concern myself in replying to every sentence of the enclosed, since that
would be altogether pointless. I have come to a realization of the mind of the
membership. Since I have found a hearing only with the Lord, with the help of his grace
and mercy, I shall look for some resources so that we can proceed with the Masses and
later send the notifications to you. That is how things are proceeding right now. My
directives were merely spiritual; the administration which has been handling this matter
has done so with very great care.. It remains for God to inspire some pious person or
other, who is acquainted with the situation, to look into the matter so that the present
superiors will be illuminated. Without further ado, along with my sincere wish not to hear
another syllable about this, I remain, full of respect, esteem and affection and asking
you for your prayers
Other examples of his meekness were described by me in the course of your
questioning of me, among which, worthy of recall, is the instance of his passing through
Giulia on his way to the mission in Penne, when he and his companions were
prevented from celebrating Mass. Even though he experienced then the very greatest
disappointment, still he remained resigned and made no claim or lament, content only
to make an offering of this humiliation to the Lord.
Moderation in food
In order to keep his passions in check, he was moderate in eating and drinking,
concerning which topic I have spoken in detail. I already mentioned elsewhere that
even fromhis youthful years he mortified himself by distributing his own breakfast to the
poor. I also mentioned that on his first incarceration, when he refused to take the oath
in Bologna, he was locked up in San Giovanni in Monte, where he showed delight when
he ate that foul soup, that was usually provided for prisoners, as though it were manna
come from heaven. This fact was related not only by Canon Fr. Pietro Del Frate, his
companion in prison and the first one to make mention of it, but also by others, as I
learned later on. I add here that he was easily nauseated and readily squeamish, even
after making an effort to avoid it.
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I observed that, while exercising virtue, he at times would eat those foods that
were presented to him in an unappetizing way. Likewise, I noted that, even though he
was habitually unwell, nevertheless, (except during his final illness) when he was in our
mission houses he would go to the common refectory, adjust himself to the community
meal, even though sometimes it was unsuitable or unfavorable to his palate. Since he
had some teeth missing, when he was here in our community, if I am not in error, he
still never required them to provide different bread for him that would be easier to
consume. More than once, for reasons of his health, he was given a better wine than
the one for the community, but when he found this out he became upset and at once
forbade them to show him this special treatment. Only one or the other time, at night,
here in Albano, was he cleverly deceived. He did not want them to use hot condiments
in the preparation of food, but only cook them, using simple recipes. He urged this point
on a number of occasions. As far as I know, he did not attend parties. I heard, though I
do not recall exactly from whom, that his Eminence Falzacappa said to him one time:
Arent you going to have at least a bit of chocolate? I already referred to the fact that
during missions he would not permit special delicacies or liqueurs, even though he
might have with him as a companion, a prelate. He would allow, for example, chicken,
when it was more economical as would happen in a particular area or as he would
direct. During the first years of his ministry, he would make use of a barley-water drink,
a drink made with barley bran and the yolk of an egg which he needed for his voice.
Later on, he stopped it and did not wish to continue it, being content to get along
without it. Furthermore, whenever he was with his family in Rome or with our
communities, he was a bit more condescending, more urbane and more permissive in
regard to food, especially on festive days, as he dined following the example of De
Sales.
Here , I must recall that the Servant of God had a very delicate complexion and
from his youthful days always was a bit ill, even tending toward consumption. As a
result of hislife-threatening illness in Piacenza and fromthe harsh treatment endured in
the prisons of Bologna, Imola and Lugo, fromSeptember of 1812 to December of 1813,
with the abundance of humours ever increasing, these attacks became more numerous
and made himappear to be swollen. At that time he also acquired a nervous disorder.
This ailment gradually became more and more troublesome. It caused him to be, from
time to time, overwhelmed by it to such an extent that I witnessed him, more than once,
significantly affected by a change in the weather, becoming, as it were, a bit besieged
by drowsiness. He would quickly attempt to revive himself and get back into action. He
suffered from stomach problems in such a way that he would feel faint. I point out that
in 1825, if I am not mistaken, when I was in Frosinone with him, I accidentally found him
breathing out air, gaspingly, from his lungs. This struck me so strongly that even I
began to feel short of breath. However, I recovered quickly and turned away from him.
He noticed this and I recall that he asked me what had happened to me. He often
suffered from a burning and weakness in his stomach. I urged him at times to take
something, such as a bit of broth. At times his weakness appeared to be so great that
he would say to me, in confidence, that he could hardly keep standing. So, in an effort
to overcome his human weaknesses, he needed to eat only those foods which were
gentler on his stomach. (Even when his need for this care was greatest, he still had the
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food prepared for the others that was agreeable to them, thus setting aside his own
needs rather than inflicting on others the inconvenience of his lack of appetite which
happened to himso often!) Likewise, even though he might rightly have been excused
from the laws of abstinence and fasting prescribed by the Church, he did not want that
privilege for himself.
He wanted to adhere to the regulations of the Church even to the last hours of
his life. Whenever necessity called for it, he was content to make a selection fromthose
foods that were permitted, that were most healthful and harmless to his stomach. In
that way, he wished to maintain the fast that was prescribed, as I observed when I was
there with himand as I learned fromothers. He observed fasting even when he needed
to have food; in fact, he wanted to fast even when conducting a mission, despite the
enormous amount of work that was heaped upon him. In this regard, I point out that I
learned from Canon Fontana that when the latter was with the Servant of God in a
certain location, they were asked whether they wanted fatty meat or lean. The Servant
of God replied that as Catholics such a question should not even have been asked on
days when meat was prohibited and that if anyone had the need for eating meat, he
should speak for himself. Fontana also told me that when he was working with the
Servant of God on a mission, the latter asked him to inquire whether, in that location
during their stay, there was some sort of local vigil. (It seems to me that he asked me
once to do the same thing). One day, here in Albano, he asked me whether some
particular vigil was occurring. This demonstrates the great care that he had for
observing precepts.
Multiple penitential acts
To all of this mortification he also added that of enduring the various weather
conditions. He stayed here in Albano despite the fact that the air caused him to have
even greater disturbance of his nerves. The same holds for Frosinone since he did not
enjoy good health there either, but he was more concerned about the good work that
had to be done rather than concern for himself. In the wintertime, he was happy to use,
fromtime to time, a hand-warmer whenever he had to write letters. Then he would stop
and set it aside. He did this more rarely when he was in our mission houses.
Occasionally, I observed himsit near the fire in order to get a bit more strength, outside
of the time set for recreation. I am not referring to his final illness when, even with a
good fire going, he was unable to keep warm at all. He never wanted to wear gloves,
not even while traveling, saying that all he had to do was to lower the cuffs of his
cassock and to keep his cloak on. Similarly, he did not care to have a covering or a
blanket for his feet, being content only with wearing stockings or under-stocking which
he used for the sake of cleanliness. He used to say that certain particular worries were
simply a human delicacy. In speaking about the inconvenience that he endured
because of the condition of his health, he said, in agreement with the words of
St.Teresa, that one should not be confined to bed until after the third fever-attack. In
saying this, he became accustomed to traveling on horse-back or on foot through snow
and heavy downpours, or, in the height of summertime, despite the hardships that he
experienced. With the Servant of God present, I recall that Bartolomeo, one day, told
me that the Servant of God had preached a mission out in the open, I think it was in
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Vaccareccio, to the people who had gathered there to hear the divine word, even
though it was snowing. The audience as well as the Servant of God withstood it and he
did so because he wanted to please them, even though he suffered from the cold wind.
It seems to me that Bartolomeo told me that a similar thing occurred at another mission,
but I do not recall now which one precisely.
I mentioned elsewhere that during a mission he would make use of the
discipline, and here I am going to add that the discipline was made of pieces of iron.
We, too, were accustomed to use it. However, they were not sharpened pieces of
metal. He did not want to cause blood to flowin order to preserve decency, as he used
to say, without going as far as some others practiced it in a different way. He would
strike himself quite spiritedly, forbidding anyone to approach him in order to rid him of
the discipline. To anyone who would suggest that he follow the example of others, he
would reply that he was content to use his own method and that anyone elses way was
personal, or similar thoughts. One day, while discussing with us the method of using the
discipline, when the point was made that it should not produce pain, he replied: I would
be scrupulous about doing it just for show. He then added another remark in reference
to this, but I do not clearly recall it at this time. I know and I witnessed that he practiced
this with fervor, forcefully striking himself, moving it from place to place, not lightly
striking his sides. In fact, when I would accompany him in doing this on the preaching
platform, I recall that I, at times, would become tired, unable to grasp the discipline for a
longer time. But, he would continue to do it using both hands. Not content with having
used the discipline on the preaching platform, at times, he would repeat it either while
giving a pep talk or in the Oratory, thus sparing his companions fromdoing it at times. It
was always done with a true spirit and he seemed to fell better after he had disciplined
himself.
As I pointed out elsewhere, he slept very little and on one occasion he spent the
major part of the night awake, writing letters. Canon Fontana informed that, while he
was traveling with the Servant of God from Pievetorina to Foligno in 1824, after the
mission conducted in Atri, they stopped off at a certain location where the Servant of
God spent the night writing. He got very little rest. Right on time, the following morning,
he was set to depart, taking a carriage headed for Rome and on to Frosinone where he
conducted the retreat called for by the rule. Fontana, himself, went on through Cannara
to our house in Giano. The bishop of Comacchio wrote that, on the occasion of the
mission given by the Servant of God in 1819, the person in charge of the episcopal
lodging maintained that the Servant of God did not retire to bed for rest. This was so
because the person in charge observed that the sheets were in the same condition as
they were when the bed was made up, without having been turned down. Likewise, I
read somewhere, though I do not knowhowfactual it is, that while he was conducting a
certain mission, he noticed that the sheets were held down at the extremities by safety-
pins. This was done so that the people could check to see whether he had retired or
not. They discovered that he, indeed, had not gone to bed.
Since any filth or uncleanliness was painful for himto see, still he would lie down
on dirty beds. Once, when I was with him on a mission, he accepted the bed that was
assigned himas the leader of the mission (he did not always want this sort of treatment
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and often gave the bed to others), Nevertheless, even though it had the appearance of
being the better one, it was de facto worse than the others. He informed me that this
had happened to him on other occasions too. I tried to get him to change with me, but
he did not want to, saying that he wanted to stay where god wanted himto. Also, during
the mission in Gaeta, he was given a room where the mosquitoes (I think that is what
those insects are called) would not allowhim to get any rest. When I suggested that he
take another room which was more exposed but free of those pesty creatures, he did
not want to take it. Fr. Giovan Battista Pedini, in a memorandum which I have read,
relates that, while he was on a mission in Poggio Mirteto, both he and his companions
learned that somewhere in the ceiling-beam in the room occupied by the Servant of
God, you could hear a fairly loud noice at ight, caused by the scurrying of rats running
to and fro. (Here, I point out that he was very afraid of them). I add, too, that after
inspecting the bed, he was unable to sleep because he noticed a gathering of insects
there. As the Servant of God observed this, he made an offering of it to the Lorrd and
adapted himself to resting on a sofa, as he said: Signa apostolatus in multa patientia.
He frequently adapted himself to poorly-kept rooms. I remember that one day he told
me, with a certain amount of contentment and humor, that during one mission, he was
lodged in an attic-room that had a crack in the roof through which the light of the moon
shone. He used to say to me that the hardships of the ministry are our acts of penance.
I point out that if, at times, he would register a complaint, that would occur whenever he
saw that the honor of God was being short-changed to the harm of the ministry. This
happened in one place which, out of due respect, I will not name. Furthermore, he
would face those hardships with a very great tranquillity, encouraging the others to do
so too, by saying for example: Let us cut our Purgatory short; we are not worthy to
suffer for God. Also, he would say: All of this is so little to do for my sins; let us accept
bitter things as sweet and as God wills; let us place everything at the foot of the Cross,
and similar expressions.
A thought comes now to me to say that he endured the inconveniences of his
health in such a way that he tried to keep them hidden from the eyes of others, acting
externally in an indifferent fashion, as though nothing at all were bothering him. I
noticed this also during his final illness during which, even though one could see in his
external appearance that he was not doing well, still he did not showthat he was in that
state, making every effort to sustain his affliction without any laments. At the beginning
of his final illness, when he was asked how he felt, he would answer: Pretty good.
What he really meant to say is that he was just doing the will of God. Later, then, when
similar questions were put to him, he would avoid the topic and would change the
subject. One day, when I said to him that he did not look well, he chided me, saying:
How can you know that? I replied: From your appearance. Then, he changed the
subject. The same thing happened to Pedini when he was with the Servant of God in
Pievetorina in October of 1824.
I must add here that, whenever he would arrive at our houses to get a bit of
relaxation and repose which, at times, he really needed because of a long trip or after
having made the trip on foot or on horseback, he would immediately make a check of
the entire house, speak with one of the companions or someone involved in the ministry
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about matters that pertained to the house where he happened to be, not giving a
thought to getting a bit of rest. This would happen despite the fact that I would advise
him to go to bed for a while in order to regain his strength. I saw him follow this pattern
many times and I knowit was his way of doing things. He would frequently say: We will
rest in heaven. One time, we arrived in Sermoneta fromSonnino quite exhausted from
the heat of the day and after traveling part of the way on horseback and on foot. But, he
went right into action as though he had just taken a short walk in the garden. He would
simply go into action, for example, the times when he got to Sonnino, where I was
located, as well as to Vallecorsa and more than once to Frosinone, when he was even
more exhausted. He did not make any fuss about it. Canon Fontana told me that in
1836 he was joined there by the Servant of God at the 14
th
hour, after a trip from
Piperno to Frosinone, and that even though he was exhausted from riding horseback,
he began the visitation called for by the rule, never giving a thought to first getting a bit
of rest. I will not say anything here about how he handled the ministry, but as soon as
he would get to a place, he would immediately open the mission and would continue it
without interruption or ever taking time off. He often arranged to conduct one mission
while engaged in another, content to allowhimself two or three days of respite in some
religious house.
In keeping with this practice of temperance, maintained by the Servant of God in
a notably hidden way, there was an external, off-hand fashion of doing things that was
based on his own natural make-up, but scarcely recognized or noted by people. It
showed up in the order and in the propriety that he displayed in how he was dressed
which, as I mentioned elsewhere, was in accordance with his state in life. I never
observed any sort of affectation, caricature or vanity in him. He always managed things
with simplicity, always excluding the use of silken products, except for a skull-cap. This,
he prescribed for his Congregation, excluding also the use of stockings made of floss-
silk. A love of cleanliness, he praised those saints who had practiced it in diverse ways
and said that they had been given a special inspiration from God. For us, who
exercised the ministry, the use of finery was something dangerous. He insisted that we
be careful about decency. Canon Fontana told me that when he was in Rimini, The
Servant of God chided him on one occasion for wearing a cassock that was partially
worn-out. When Fontana excused himself by saying that this was done as a means of
helping the mission house there that was in dire straits, the Servant of God replied that
he was not to neglect decency in dress and that God, indeed, would provide. I know
that he directed this sort of correction to others.
Not only did he use this same approach with regard to his own appearance but
also in reference to the condition of his room. He loved to have cleanliness; he
preferred larger rooms so that he could breath better and asserted that one who is
engaged in preaching ordinarily needs to have plenty of air. He wanted beds to be of
sufficient size, especially in order to be beneficial to ones health. But, even admitting
all this, he had nothing that smacked of vanity. All had to be proper, but all had to be
simple. In his room in Rome, I never sawunbecoming paintings. I did notice that, out of
gratitude, he did have certain portraits, namely, one of Pius VII, one of Leo XII, one of
Cristaldi and one of Albertini so that he would have a remembrance of them who had
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been so helpful to the Institute. Indeed, everything was sacred in nature and of decent
ornamentation. I never knew him to have nay special consideration for the furnishings
in his room, but everything was arranged in keeping with ecclesiastical propriety. Thus,
he was able to receive even people of note with gentility. Likewise, in our mission
houses, he insisted on that same propriety and simplicity. If he noticed that something
was not fitting, he wanted it to be removed immediately. This occurred here in Albano.
In this regard, I will add that just as he assigned a single roomfor the missionaries, so
also did he want a single room assigned to himself. He set down the rule that, with the
exception of the Brother-in-service, he should not be given any more special treatment
as the Director General than that provided for every other missionary, and, he should
not enjoy any dispensation from observance of the rule, except when necessity
required him to carry out his duties.
When it came to reading at table, he likewise would take his turn. During
retreats, even when he preached to the participants, he would wait on tables or would
do the reading as the situation called for. This I observed him to do and he left this as a
matter of practice for us. He adapted himself to the other activities of the community, as
I mentioned elsewhere. Ordinarily, he would participate in the time of community-
recreation and at times also spent it with the boarding-students who had their recreation
separately. His conversations usually dealt with practical things, but he never showed
himself overly serious or boring. Rather, he displayed jocundity and cheer. He would
relate some pleasant incident that had happened during a mission and, with poise and
with enjoyment, he would chuckle in a way that would be proper to a person who is
seeking relaxation inspired by God. This is a fact that I witnessed constantly as also
recalled by other companions of mine. So, I declare that I never sawhim monopolize a
conversation or converse in a flighty way. Nor did I ever see himto be overly austere or
overbearing. From all of this, one can see how he kept equanimity of spirit, never
exceeding proper limits. His total pursuit was directed toward the interior life. From that
interior life, he forcefully brought forth with perfection those acts that would lead to the
fulfillment of the divine will which was something that he sought to do throughout his
entire life, wishing for nothing more, nothing less.
I shall add further that his government of the Congregation was moderate. He
used to say to me that it was not necessary to use rigorous methods, but rather
kindness, especially since it was a matter of handling an Institute without vows. He was
content to correct defects, particularly in a private way. Whenever he had to make a
correction publicly,he used a great deal of moderation. I shall likewise add that Fr.
Lipparelli relates that during the mission in Todi, conducted by the Servant of God in
1836, when the latter was afflicted with a stomach disorder, he was advised to take a
bit of broth. He replied: No, indeed, not that; better to abandon the mission than to eat
meat on a day when it is forbidden. So, even with all of his afflictions, together with the
many burdens involved, he completed that ministry without making use of other foods
than those permitted by Church law. That, indeed, is howhe did it. Bartolomeo used to
watch him closely and would help him in the best way that he could to get him to build
up his strength, as I have mentioned.
Before this session is brought to a close, I feel that it would be a good thing to
recall the items that I have referred to before, namely, that even fromhis youthful days,
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he made use of little pieces of metal as an act of penance, but then stopped it so that
his mother would not discover that he was shedding blood. This indicates the spirit of
mortification that animated himfromthe very beginning. I amunable to say whether he
made use of small instruments of penance or not as he grew older; nor can I say
whether he was forbidden to use themby his confessor or spiritual director. I just do not
know. In Rome, a woman whom they call la pace , (I do not remember her family or
her given name) told me one day that she had noticed the Servant of Gods shirts
stained with blood. I am reporting nothing more than what I heard about that. With
assurance, I am able to say only that around two months before his death, when he
was located here in Albano and I was busy taking care of letters and other things
pertaining to the Institute, privately he brought to my room, two or three times, several
penitential instruments. Once, when he was handing them over to me, he said: God
does not want us to make use of these things. Without saying another word, he left my
room, but after what he said, I could think of nothing to say: I simply replied with a
smile. Whatever the case may be, as far as I am concerned, the difficulties that he
endured with the spirit of Jesus Christ, his laborious and fatiguing ministry carried out
for the divine glory and for the salvation of souls, even to the very time of his death
praesertim semper aegra valetudine, his great moderation in the use of foods, quite
adequately indicate how deep was his practice of the virtue of temperance. From
everything that I have said, it is evidently clear that this virtue was very dear to his heart
and that he practiced it in its various forms with perfection throughout the course of his
life and always in keeping with the basic principles of De Sales which he adhered to
closely, together with the directions that Albertini offered him. More than this I do not
add, even though other things pertaining to his practice of temperance are knowby me
that would enhance the observations which I have already made during this period of
examination.
8. Fortitude
Now I turn to speak of his practice of fortitude. From everything that I have said
up to now, it is clear that the Servant of God possessed this virtue. At any rate, I shall
state more precisely what relates to it.
He embraced difficult and arduous undertakings, maintaining himself firm and
unshakable in the fulfillment of the divine will in things required as well as in things of
his own free choice. He carried them out with a noble, generous and magnanimous
spirit. He made every effort to remove any difficulty that might stand in the way of
reaching his goal. He overcame his own deficiencies and emerged triumphant. From
his earliest years, he engaged in the exercise of virtue and continued doing so trustfully,
magnificently and patiently until the time of his death. In no way at all did he put value
on delights of the senses, but only in those of the spirit, showing no interest in worldly
hopes or whatever might result in praise from the use of his talents. Not at all
discouraged by the death of his brother, he bound himself to God alone, became a
priest to be of service to the Church, to the spread of religion, to the salvation of souls,
testified to by the works that were undertaken by him without interruption from the time
of his youth to the time of his death, as I have stated.
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Fortitude during his exile
He was a priest for around two years when he found himself faced with quite a
harsh ordeal. Timid and fearful as he was, not a healthy person and one who was not
experienced in worldly matters, deeply affectionate toward his parents and relatives, he
found himself involved because of the horrible situation of the French invasion. He was
summoned by the French authorities to take an oath of allegiance to the Emperor. He
would do nothing other than remain obedient to Pius VII who had already issued his
instructions in this matter. Rather than flee or take cover, as some other had done, or
hesitant and perplexed as still others demonstrated, he presented himself, along with
his father, before the person who was in charge of administering the oath. He stated
that he could not do that. He added other remarks manifesting the strong attitude and
the noble sentiments that he felt. After that, he returned home and, with the thought in
mind that he would have to abandon his parents and his home town, he was overcome
by human feelings. As Paolina Del Bufalo reported to me, he sat down and began to
cry. The time came for his departure. After preparing his luggage, his mother withdrew
in order not to have to look at her son once again, the only one she had still living. He,
reviving his courage, went down the stairs and departed. His father accompanied himto
the door, helped him to get into the carriage, encouraged him and then left. The
carriage went through Firenze and eventually arrived in Piacenza, the city to which he
had been exiled. There, he underwent a mortal attack of sickness. He made every
effort to keep the knowledge of this from his relatives so as not to increase their
sufferings, and he surrendered himself to the divine will. Then, he was sent to Bologna.
While there, he received the shocking news of the death of his most beloved mother.
He felt an intense sorrowand sacrificed it to God. But even with all these afflictions, he
made himself available for the good of souls by preaching in the chapels and by
hearing confessions.
Once again, along with the other deportees, he was summoned by the
authorities to take that oath. He renewed his denial to do so. He was threatened with
imprisonment and he accepted it. He united himself to the divine dispositions and
willingly embraced this new form of life, while encouraging his prison-mates not to be
discouraged and to be joyful in being found worthy to suffer something for the Lord and
to make atonement for sins. [On September 8, 1812, he wrote a letter to the ex-
Dominican nun, Maria Angelica Bertollotti]: Here is another way of meriting for heaven
and performing acts of resignation at the foot of the most holy Cross of Jesus, who
makes me worthy of suffering some little thing for him. In these days, they have been
proclaiming from Police Headquarters the execution of that famous decree of May 4
th
,
which affects all exiles, in virtue of which S. Giovanni in Montewill continue to be a
place of imprisonment. To date, I have not been called in, and I am afraid that there are
only three days left. The notice will not be long in coming. In the meanwhile, I am
putting together the few little things that I have. I simply cannot express to you how
obligated I amto the Lord for the very special assistance by which he takes care of me.
Nor can I sufficiently indicate to you the peace and tranquillity and happiness of my
spirit which will always live, according to agreements, united with the sweetest Heart of
Jesus. With these few lines I am asking you to do me three favors: the first is to pray to
the Lord that I, who amisolated in prison, will always continue to have joy of soul, clarity
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and peace of conscience, and also health of body, if it so pleases him. In the second
place, of asking the Almighty to give me opportune illumination in the handling of
confessions, so that I will not be confused, since in this matter I find myself a bit weak. I
hope to overcome it with your many prayers. In the third place, that you keep in mind
my family, my niece, the Holy Father and all those who are in distress for the Lord, to
whom you will say each morning that he should deign to accept the very little that I can
do in payment for my sins. You can be assured that you will be doing a great good, and
you will help me to bear the holy Cross patiently. Tearfully I kiss it and wholeheartedly
clasp it affectionately to my breast. Moreover, because of the love which you bear for
the Lord, for the honor of virtue itself and because of whatever sway I may have over
your heart, I beseech you to be courageous and exult ultimately in seeing me more like
my Crucified Jesus. You will recall the mother of the Maccabees who, to the end, was
present at the sacrifices of her sons.
Amidst the many restrictions of prison-life, he did not become discouraged at all.
He was jovial and happy, as I read in one of the memoranda. He was moved from one
to another prison but he did not alter his firmness of attitude. He was moved to Imola,
but it did not stop there. He was then transferred to the prison in Lugo. He withstood all
of the hardships, but he could not help but feel hurt when he was forbidden to offer the
holy sacrifice or at least attend Mass. This was for him a source of deep sorrow and
regret and he began to make strong efforts to obtain permission to attend Mass, at
least on festive days. In the meanwhile, he was resigned to the divine dispositions.
God, then, did provide him with some consolation. After three months of making very
earnest requests, he managed to receive, along with the others, the eucharistic food,
when Guizzi, a prior who was from my hometown, was being given viaticum. To his
good fortune, he finally succeeded, along with his other prison-mates, in celebrating
holy Mass on the feast of the Rosary. No longer at the prison in Lugo, he was nowback
in Bologna. It was December 10, 1813, as reported by Fr. Giampietro Bianconi, the
Oratorian pastor in Bologna, who got this information from the public registers. He was
ordered to go to Firenze where he would then be transported elsewhere. However, in
the meantime, the French Empire was defeated and the Servant of God returned to
Rome. But this is not the only example of his fortitude.
Difficulties in the work of his Congregation
In those early days, there was a lot to hope for. His only thought was to settle
affairs dealing with his house, bid farewell to worldly things and consecrate himself
more intimately to his Lord by joining the Jesuits. He offered up this sacrifice, but God
was disposing things otherwise. Nowhe found that he was involved in the ministry and
the head of an Institute. This Congregation of his was a difficult undertaking. He was
attempting to set up a group made up principally by priests alone who were approved
for hearing confessions and in one way or other adept for the work of the ministry. He
wished to promote the work of Reform, beginning with sacred things, by encouraging
the clergy to live an apostolic life. He did not become discouraged. This was the will of
God! If others were being cautious, he, with the support of the God whose glory he
would promote, would make use of the means provided for him by Providence in the
assistance of Cristaldi and Lawyer Paolucci, together with the blessing of the Pope. He
proceeded then to the foundation of the house in Giano. He experienced a shortage of
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companions; the ones that had promised to be with him, withdrew. For the time being,
he was unable to locate others. Only because of his trust in God did he feel reassured.
He sought help, he made use of opportunities, he spoke, he insisted and kept right on
looking for workers. He had no fear at all that the Congregation would not succeed.
This was Gods work. Of this, he was completely sure. God would give it his protection.
So, there he was full of courage and strength. He opened the house in Pievetorina and
the one in Albano despite many difficulties and he supported them. Eventually, God
gave him his reward. With many efforts, he tried to extend the work of his group.
Cristaldi was enthusiastic even though plans for Sardinia had failed. They turned their
attention to the needs of the Province of Marittima and Campagna which was infested
by brigands and in dire need of moral instruction. But how was the work of the
Congregation to be promoted there? How was he going to be able to open six houses
there with just a fewcompanions? Who was willing to go into that area where even the
local people were in constant fear? The Servant of God was not discouraged. He
placed his trust in Gods protection. With the Popes approval, anyone who would
renounce his residential position would live for three years in that Province without a
patrimony. He also obtained permission that any bishop who wished to offer his service
during that first year in the foundations set up in the Province would be permitted to be
absent from their places of residence. He made regular rounds throughout the
Province. He managed to arrange things in the best way that he could. He started out
by setting up three houses, then adding three more later on. He considered a hospice
for Velletri and kept on thinking of other possibilities.
1821
In November of 1821 he left Rome, went to Terracina, gave the mission there
and opened the house. He sent others to Sonnino and to Sermoneta and there, too, he
had houses opened. While he was in Terracina, he was suddenly overcome by an
attack of a very strong fever. Still, he adapted himself to the observance of the rule, as
Fr. Valentini affirmed. He struggled and forced himself to write to Sonnino, but his head
was reeling. He returned to Rome and, while seated at table, he was constrained to
leave. He went to his room, took some water blessed with the relic of St. Francis Xavier.
Later, he got into a carriage and made his way to Albano. Here, he took up the task of
preaching the Christmas novena and made known to me, in confidence, that at night he
experienced the fever, but in the daytime he felt better and could operate.
1822
He closed the novena and departed for Velletri. He had a meeting and then
went for the opening of the mission in Segni. The weather that day was horrible and
while ascending the steep mountain, a strong wind stirred up and just about knocked
himfromhis saddle. On those heights, he completed his ministry amidst the bitter rigors
of winter. (I learned all of this from Valentini). He moved on then to Carpineto where he
brought the mission to a close in January of 1822. The three newhouses seemed to be
in safe circumstances, but with the dawn of a newday and very unexpectedly his hopes
386
were shattered when his men there faced new difficulties. An order, issued by the
Secretary of State and by the Delegate, obliged the missionaries to abandon those
three houses since they were located outside the inhabited area and were thus
exposed to the dangers arising from the brigands. In Sermoneta and Sonnino they
moved back into the inhabited area. The men who were in Terracina left the city. One
individual who was with us, but not one of our men, wrote to Cristaldi something that he
should never have written. When this sad news got to the Servant of God, there was
also an additional bit of suffering, despite all the fruitful results that he had achieved.
So, after a brief respite in the hospice in Sermoneta where he had gone after
Carpineto, and after giving encouragement to his companions, he went on to Terracina,
came to an agreement with the bishop concerning the hospice, then moved on to
Sonnino where he did the same thing. With those provisions made, things began to
move forward. The few companions that he had disposable were occupied in the
ministry. Humanly speaking, it simply was not possible and would be imprudent to
consider opening newhouses. But, that is not the way the Servant of God thought. He
was hopeful that the Lord would be ready to provide. He headed for the Province of
Campagna, moved on to Anagni, had a meeting there to establish a house. He was
obliged to engage in an apologetical argument and to repress with firmness of spirit
those who were presenting difficulties and who paid no attention to the directions
already received in writing from Pius VII for the restoration of moral training in that
Province. However, no conclusion was reached. He then proceeded to Acuto, a town
near to the other city. He was there on February 3, conducted a mission and moved on
to Frosinone. After beginning the ministry there, he felt compassion for that city and
temporarily set up a hospice. He summoned me fromthis city to Frosinone where I then
became stationed. He gave the mission there. The people were enthused and desirous
of having a foundation there, so a request was made to Rome. March 25
th
arrived and
he brought his ministry to an end. He returned to the Province of Marittima and
proceeded to conduct the mission in Norma. Then, he returned to the Province of
Campagna and made a return visit to Acuto to consolidate the work of the mission
there. Next, to Piglio on the following day and on April 6
th
he initiated a new mission
there. Once again back to Marittima where in May, he was located in Bassiano for a
mission. Fromthere, to Vallecorsa, followed by a visit to the hospice in Terracina. On to
Alatri for a retreat for the clergy. He set up an oratory and then prepared to go to the
mission in Benevento. June 2
nd
arrived and he was together with his companions in
Terracina. He waited there for a passport, with some futility, for several days. Finally it
got there and on June 15
th
he was in Benevento. (I derived these dates from his
letters). He conducted a mission there, the people responded fervently and discussion
of a foundation was begun. The Servant of God assigned one of his companions to
stay on there and then he departed. These efforts, at that time, appeared to be quite
bold, but it was so due to the confident and magnanimous heart of the one who was
operating. He was doing nothing more than following in the footsteps of Divine
Providence who kept providing him with the various means needed, as had occurred
precisely so in the other places. But, that was not the total story. Opposition arose and
objections were submitted. In Sonnino, another big disturbance occurred and the work
of the Institute there was being vilified. The Servant of God had to set about repairing
387
things in every location. In Rome, despite all the efforts exerted there, humiliations were
endured and a house there could not be set up. Cardinal Della Genga, Pius VIIs vicar,
had agreed to have a meeting with Cristaldi even as far back as 1820. Some
satisfaction was given but nothing conclusive. From Pius VII, the locale of San
Clemente had been offered, but then withdrawn. Leo XII, in secret, considered and
showed interest in providing the locale of San Norberto, but that, too, vanished into thin
air. Cristaldi himself attempted to get the grant of San Salvatore in Campo, but nothing
came of that. (These items can be found mentioned in letters written to Cristaldi and
are known also by myself). The Servant of God simply said to me that the time was not
yet ripe, and in referring to the grant of a locale in Rome, he added: There is still plenty
of time. With the arrival of summer, our men in Terracina could scarcely bear up with
it. The Servant of God thought about closing it and then re-opening it when the weather
would be more tolerable, that is, precisely December 3
rd
. He made assignments of the
men, sending Fr. Turribio Lenta to Sonnino. I welcomed him, but shortly after, he
became ill. Then, a short time later, when I was in Velletri, he died. This was another
source of sorrow for the Servant of God. Though he wanted to send a reply to Cristaldi
from Pievetorina, on July 21, a bit in retard, he wrote his reply from Ascoli. Thereafter,
he was in Folimpopoli and the month of August arrived. There he conducted a mission
and by September 3
rd
he was located in Giano. In the meantime, troubles brewed in
Velletri in regard to a foundation of a house there. All discussions were suspended. On
September 20
th
, the Servant of God was in Rome; on the 25
th
he went to Albano. Quite
rapidly, he carried out the visitation called for by the rule and then went on to Velletri.
He had a meeting with me, concluded the transferral of property belong to the Institute,
turned the area over to others, closing the hospice. On to Sermoneta where, on the 5
th
of October, he signed the report of his visitation and on the 6
th
he was on his way to
Sezze for a mission. I joined him there when the aforementioned hospice was closed.
On October 21
st
, he signed a lease of rental for a hospice in Terracina, adjacent to the
church of the Annuziata and it coveredone year. On November 10
th
, he was located in
Teramo for a mission and he set up five different organizations for the diocese. Either
he or one of the other men got together with them for a meeting, as best as he knew
how and the best as he could. From Teramo, he moved on to Campli on November
28
th
. On December 9
th
and 10
th
, he was reviving the mission in Civitella. Despite a very
heavy rainfall, on the morning of the 11
th
, he started out from Civitella on his way to
Bellante, but was unable to get there. He was forced to spend the night in Morge. When
morning arrived, the rain still had not ceased. Nevertheless, he continued traveling and,
once he got to Bellante around the 18
th
hour, he opened the mission. Though he was
soaked through and through, he preached for more than an hour. He stayed on there
for five days, then, on to Castellalto. From there, he returned to Bellante, facing the
stern wintry weather in that part of Abruzzo. (Fr. Palma, now-deceased, is the one who
supplied me with this information which helps me set precisely the days of his ministry,
as I pointed out elsewhere). On December 19
th
, there was a heavy snowfall. Still, on
that very same day, as he had planned, he moved on to Montorio, traversing roads that
were utterly dangerous for almost fourteen miles, battered by the falling snow, as his
head was protected only by his biretta. He would say that just as soldiers, hunters or
388
fishermen were not held back by the rigors of the weather in the fulfillment of their aims,
neither should those rigors detain the preachers of the gospel. But, he did not succeed
in getting to Montorio. It was about one oclock in the night when he barely made it to
Frondarola. He stopped off there but did not think about getting any rest. Despite all of
the hardship experienced, he quickly provided the people who assembled there with a
serving of the divine word. In the morning, he preached again and then resumed his
travel. Once he had arrived in Montorio, he handled the mission there until the 26
th
.
Cristaldi wrote to him, telling himthat he must come to Rome The letter was received in
Montorio. His ministry there was hurried a bit and was cut short (but, as he used to say,
at times all that is necessary is to jar the people somewhat simply by the
announcement of a mission). He then assigned his companions to Corropoli and
Nereto, since they were close together, to handle the two missions as one, preaching in
one town on one day and in the other on the next day, with the people able to move in
processional form from one town to the other. Thus, it continued from December 27
th
until January 1
st
. He gave the final blessing in Corropoli, spent the night in Nereto and
in the morning of the 2
nd
, he left that diocese. But he did not leave it just like that.
Beforehand, then by his physical presence and in a loud voice, but also including his
letter-correspondence, he had arranged everything for the mission and the
missionaries. So, before departing, he was aware of the need for covering that ministry
which still remained to be done and to provide things for the completion of the work.
Whether he passed through Pievetorina and Giano on his way back, I cannot indicate
at this time.
1823
I know very well that, in this year of 1823, Fr.Camillo Rossi unexpectedly saw
him move from Frosinone to Vallecorsa. On the 17
th
, he gave a very fervent sermon to
a huge crowd of people. On the morning of the 18
th
, in a horrible weather condition, he
departed for Sonnino. On the 19
th
, the day when the feast of the most holy Name of
Jesus occurred, he gave a rather long discourse on that most holy name. On the 20
th
,
he departed and on January 26
th
, he moved on toward Frosinone. However, he did not
stop off there but proceeded on to Piperno where he conducted a mission. At that same
time, he had other companions in Maenza and on one evening, after preaching, he
went over there, if I amnot mistaken. Even though he got there on foot late in the night,
he broke the bread of the divine word with the people who had gathered there. He then
went back to Piperno on the next day and continued his ministry there. I was called to
go there from Sermoneta and I remained for around three days. One evening, I was
sent to Maenza by the Servant of God to give the sermon on the Passion. The mission
in Piperno was brought to a close and the Servant of God went to Terracina on April l.
On the 12
th
he returned to Frosinone. On May 16
th
, he conducted the mission in
Prossedi. (I cite the dates taken from his letters, from the house-meetings and from
memoranda written upon arrivals).. With the closing of the mission, I joined up with him
again. However, on June 10
th
, he went on to Offida, in the diocese of Ascoli, where his
sermons dealt with the glories of the Divine Blood. He proceeded to Montalto with only
one companion and directed a mission there. On June 28
th
, he is located in Ancona
where he preached in the fortress and on the waterfront. From there he sent a letter of
389
information to Cristaldi saying that he would be returning to Pievetorina and Giano. He
asked him for a small subsidy of ten scudi for each of those two very needy houses,
asserting also that even just a small amount was quite helpful. On July 29
th
he is
located again in Terracina. In September, he moved on to Pontecorvo for a mission.
From there he went on to Benevento where he learned of the serious illness of his
missionary, Canon Betti. He arrived there in the evening and left the following morning.
On October 31
st
, he is located in Frosinone. From there, and on that same day, he
wrote to Monsignor Muccioli to meet him in Anagni. It is noted that, in Anagni, he wrote
to the now-deceased Canon Palma on November 11
th
and to Cristaldi on the 16
th
.
During this period of time, he directed the retreat for the nuns. On December 26
th
, he
traveled to Supino. He arrived there around one-thirty in the night, the people were
there waiting for himand he gave a brief introductory talk. He, alone, bore the burden of
preaching for almost all of that entire ministry. When the mission was concluded, he
delivered a sermon of visitation in Morolo and then returned to Frosinone.
1824
From Frosinone he once again headed towards Prossedi, continued on to
Piperno, making the trip mostly on foot. He arrived in Terracina, as he wrote, on
January 14, 1814. He continued on then to Fondi and fromthere, again on foot, headed
toward Itri where he was scheduled to give the mission. The hour was late, but still he
presented the introductory talk. The ministry continued and the tribunals of penance
were crowded. He left two companions there for another ten days with the instruction to
give catechetical lessons, to set up an oratory and to hear confessions. In the
meantime, he went on to open the mission in Castellone and Mola. There, two other
companions joined him. He alternated preaching one day in Castellone, the next day in
Mola. Since he made his residence in Mola, he was back there at nighttime after his
preaching, traveling almost a mile to get to Castellone. As Fr. Giuseppe Marchetti
reported, he would stay overnight in the place where he preached in order to be able to
give catechetical instruction in the morning, or as I think, to offer some variety. But
then, as Fr. Pietro Spina informed us, the Servant of God lost his voice and it was
suggested that he cancel the rest of the solemn Via Crucis that he was leading, during
which he was giving brief fervorinos. But he, at the fourth station, with his eyes directed
to Mary, suddenly got his voice back and, to the astonishment of those present, he
continued the service. On the scheduled day, he returned to Itri in the evening after his
preaching. In the morning, he held the general communion ceremony and, after the
noon meal, gave the sermon of reminders. Then, again on foot, he went back to
Castellone, leading the people who accompanied him. In Castellone, he preached
outdoors, made use of the discipline (as Spina reported) and the people of Itri returned
to their own town. The mission in Castellone and Mola came to a conclusion and there,
too, he left two of his companions along with two other men. He proceeded to the one
that was to be held in Lenola. (These are all towns located in the diocese of Gaeta).
February arrived. From that town, the Servant of God sent one of his companions to
Frosinone. I joined himin Lenola, only after a number of days. In the meantime, he had
carried almost the full burden of the mission by himself. When that mission was
concluded, he departed and, after having traveled on foot for almost eight hours, as I
390
learned from the archpriest Grossi, by nightfall he got to Ceccano, with lodging provided
in the place held by the Passionists. There, Canon Fontana was present for the
conclusion. On the following day, the Servant of God went to Frosinone. In March, he
traveled to Guarcino for the mission there. On, then, to Sora where he conducted the
retreat for the Sacconi.
At this point a series of newtribulations began which offered the Servant of God
newopportunities for exercising virtue. One of the companions, after having abandoned
the Institute, presented himself to Leo XII. Just what he said to the Holy Father about
the Institute, I do not know. But, I know well that the Servant of God was deeply hurt
and on April 24
th
wrote to Cristaldi that he feared that that might have been the cause
for disappointment in the mind of the Pope. Nevertheless, he went on to conduct the
mission in Alatri. But first, that is, around the 20
th
of April, he went to Bassiano, taking
with him Fr. Giacomo Giorgi. By the time evening came, they reached Sermoneta.
There, the next morning, they went by carriages as far as Tor Tre Ponti. Those
carriages, then, returned and they awaited another fromTerracina. They hired only one
carriage for transporting the baggage. Then, they set out on foot. Fr. Giorgi covered
around ten miles on foot with the Servant of God but then was unable to go on further.
He sat down under an elm tree and the Servant of God told him to rest there and he
would send a carriage in a short while. So, then, he continued on foot at such a fast
pace that Fr. Giorgi said he himself was completely flabbergasted. A carriage got there
fromMesa and Giorgi got on. Once he got to Mesa, the Servant of God hired a carriage
for him to return to Terracina. He, in the meanwhile, along with Bartoomeo went there
by river-boat and arrived quite late in the night. Fr. Biagio Valentini was found to be
quite ill there. The Servant of God was not able to take him along on mission work.
Then, with Giorgi, he proceeded to Frosinone and waited there for Fr. Biagio who got
there a few days later. Together they went to the mission which in Alatri began on the
Sunday in albis, April 25
th
. When that mission was concluded, he again returned to
Frosinone. In :June, he went to Gaeta where I also went. In that city, he conducted the
mission and also looked after Borgo. Back again, then, to Frosinone. In this period of
time, he got notice of the trouble that was brewing with the pious works in Teramo. On
July 28
th
he wrote a letter from there to Canon Palma, giving him encouragement and
saying: In the event that there are new trials, Deo ita permittente, so that his works
might set deeper roots for the uninterrupted exercise of virtue, continue, nevertheless,
to support this aspect of the good cause. Strengthening all with prayers, conclude it in
such a way that you will obtain whatever may be necessary fromthe Nunzio (to whomI
am going to write). What great blindness of intellect it is not to admit in principle the
goodness of something that is such a bulwark against hell! Let us humble ourselves in
the presence of the Lord, et provoluti coram Domino, sine intermissione, oremus. May
you extend your ardent charity also toward the other places covered by the missions, ut
fructus maneat. But the Servant of Gods concerns were fruitless. He simply was not on
time. The bishop, though he was a well-intentioned individual, made other decisions,
which I referred to elsewhere. Among the pious works that had been set up during the
missions, he suspended, with a notification dated August 30
th
, the oratory, as I
mentioned previously. The Servant of God was sorely disappointed and surrendered to
391
the divine dispositions.
Around this same period of time, a mission house was opened in Rimini. By way
of anticipation, it was dedicated to the Madonna del Piano, a locale in that same
diocese. However, when the Servant of God learned that the care of a parish was
annexed to it, something that was not in keeping with the idea that the missionary was
not to be a pastor of a parish requiring him to remain in residence, he wrote
immediately that the thought should be dismissed.
Already, it was September. He proceeded to give the mission in Campoli, in the
diocese of Sora. During that mission, he walked to Pescosolido to give a visitation
sermon. That town was three miles away fromCampoli. He concluded the mission and,
while the blessing with the most Blessed Sacrament was being given, he secretly
departed on foot to Sora. When the citizens learned about this, they caught up with him
and indicated that they wished to accompany him all the way to Sora. Their pleas
urging him to return home with them were in vain. After spending the night in Sora, the
next day he took off for Frosinone where new crosses were awaiting him, for, in
addition to the cooperation already shown, a greater cooperation with the Delegation
was being sought. Prudence, however, did not allowthat since it might compromise the
ministry to the people and those involved in handling the brigands. That is the report
that the Servant of God sent to Cristaldi. He was already on the move for the mission
scheduled for Penne. So, from Frosinone, he headed to Giano. There, in Giano, he
revealed to Canon Fontana his idea of setting up a boarding-school. However, already
in another house he had faced no small amount of difficulty with regard to the founding
of a boarding-school when it was first being discussed. As I learned, there was a fear
expressed that one would be taking away the importance of getting a degree in the
seminary. So, the idea had to be set aside and the concerns about the house in Giano
were tabled. But, getting back now to us, after departing from Giano, he went on to
Pievetorina, passing through Giulia where he experienced the mortification, along with
his companions, of not being permitted to celebrate Mass on the morning of September
21
st
as a result of the notification issued on the 18
th
, as I stated at another time. So, he
had to renewthe good work, upset by the devil, that had been promoted in the diocese
of Teramo and still remained to be done. He continued on and, near Penne, where the
Servant of God had gotten into a carriage along with a few companions, another
carriage was observed overturned near a precipice. But, fortunately, it did not plunge
downward into the depths below. The three companions who were inside suffered
abrasions to the face, head and hands, but escaped death. Later, the introductory
ceremony was held. The people were deeply moved. The results that followed were
outstanding and, when the time of departure came, they ran to accompany him, as he,
with difficulty, got them all to withdraw. That is how Fr. Vitale Corbucci, an Oratorian
Father in Fossombrone, described it. Next, he conducted a mission in Loreto and in
Citta SantAngelo. In November, he was located in Atri for a mission where he
suffered a severe bleeding from his teeth. Still, he performed everything as though
nothing were amiss. He earned palms of victory. He returned, then, to Pievetorina and
from there to Frosinone. There, he conducted the retreat called for by the rule of our
community. At the end of December, he held the mission in Pofi.
392
1825
Having returned to Frosinone in January of 1825, he headed toward Prossedi on
foot and on foot arrived at Roccagorga. Covered with sweat and exhausted, he began
the mission. In the sermon of reminders, as Fr. Domenico Silvestri reported, there were
organizations and people from Sezze, Piperno, Sonnino, Maenza and Carpineto as a
result of the visitation-sermons which had been presented in their towns beforehand.
Since the audience was considerably augmented, a squabble arose and it was feared
that a massacre would follow (as was reported by the parish-priest of Finocchi, a
companion in this ministry) but then nothing happened. The Servant of God, when
informed of the fact, remarked that substantially it was the work of the devil who wanted
to produce something evil but that he was foiled in his efforts.
During this period of time, the Servant of God received the complaint that the
missionaries were too timid and not very responsive to the governments request that
they preach against brigandry. He is sorely distressed by this. In a letter to Cristaldi on
January 22, he justified the method of preaching of his men. He moved on into the
diocese of Gaeta in February where he conducted the exercises in Castelforte with the
introduction given on the 22
nd
. But, since no proper lodging had been arranged for this
ministry, Mr. Domenico Gagliardi, after the Servant of God had completed his sermon
and was in prayer before the Blessed Sacrament, invited him to take lodging in his
house. The Servant of God accepted it and rejected the other offers that had been
made. This took place in the heart of the Lenten season, as Mr. Gagliardi reported. On
March 24
th
, after preaching the retreat for the seminarians in Anagni, he got back to
Frosinone from where he informed Cristaldi about the reprimand given by the Delegate
for not preaching against brigandry and that complaints against his men were sent to
the Holy Father as a result of that situation. The Servant of god was mortified. Very
peacefully he justified his men and endured that humiliation. The Delegate calmed
down. Thereafter, the Servant of God conducted the retreat for the leaders of the town
in preparation for Easter which that most reverend Delegate, himself, attended. On the
28
th
he wrote again to Cristaldi, but in a shortened form, since, as he remarked, he had
just come from hearing confessions of penitents. Next, he preached in Vallecorsa,
purposefully carried out with three tridua and done with the bishops blessing. The
Delegate gave his congratulations to the Servant of God and the latter, who replied,
using signs of respect, departed for Sora. There he led the retreat for the clergy, with
the bishop also in attendance. The bishop, who was quite satisfied, wrote to the
Servant of God on July 12, 1825 from Amalfi (this letter is in our archives under the
heading Istanze di fondazione) and it said: Our beloved Sovereign, may God bless
him always, has set up in Naples a commission of people who are in charge of seeing
to the erection, throughout our Kingdom, of religious institutes with the objective of
conducting missions. When I was asked by that revered commission for my ideas about
their plans for the objective, I did not hesitate, officially on the 15
th
of this past month of
April, to propose the excellent Institute of the most Precious Blood for my diocese, while
emphasizing the immense benefit that souls here received through it, as well as the
solid reputation that it enjoys in the estimation of all these people who have had the
good fortune of hearing their preaching. After returning from the exercises in
393
Frosinone, as the month of April approached, he prepared himself for the mission in
Ferentino. We got there by walking. When that mission was completed, he returned to
Frosinone and in the month of May proceeded to give the retreat to the clergy in Arpino.
On May 11
th
he had departed from there and by the 19
th
he arrived in Piperno (here, I
repeat that I cite these dates as taken from his letters and not from the dates of arrival)
where he conducted a retreat for the Clarissanuns. On the 23th he was in Sermoneta.
Cardinal Ercolani assigned him to conduct the visitation of the Monastero della Sacra
Famiglia. On June5
th
he returned once again to Frosinone. An upheaval was occurring
in Terramo. On the 20
th
, he remarked to Cristaldi that the examination made by the
Congregation of Bishops and Regulars, according to what he had learned from Canon
Betti, dealt about the bishop of Teramo. The Servant of God stated very clearly that he
had not submitted any complaint against the bishop, since that simply was not his way
of doing things. He placed himself in the hands of God. He sent certain papers, relating
to the work of Reform to Cristaldi. July was approaching.
One of his companions presented to the Pope a small work of the Servant of
God, entitled Direttore diretto. This small work was dedicated to him, the Pope. When
the latter saw the title of the most Precious Blood he crossed it out. The Servant of
God was informed about this and knew who it was who had caused him to do that..
Fully aware of the consequences, he wrote immediately to Cristaldi asking him to have
a discussion with His Holiness and to tell him that he, the Servant of God, will speak
defensively on the matter, that he will supply him with documents that will clarify the
issue, if the Pope would be kind enough to permit it. Likewise, that the Pope be
informed of the work that has been done for the decorumof Rome, for the Institute and
its workers and thus he will refrain from supplying weapons into the hands of the
libertines who were interested in destroying the work of the ministry. Among all the
other miseries he had, this unexpected one was most painful. It was for him a very
unpleasant experience since he dedicated himself so fully to the propagation of this
beloved devotion. But, that is howGod disposed things, so as to provide the Servant of
God with an opportunity to demonstrate his fortitude in coming to the defense of the title
for his Institute, a title that was so dear to his director, Albertini, as I mentioned
elsewhere, a title that had already been recognized and approved in a Brief by Pius VII
in the erection of the Archconfraternity in San Nicola in Carcere in which the Servant of
God and his confreres were enrolled.
However, this tribulation had scarcely been terminated when still another reared
its head. Fr. Pierantoni wrote to the Servant of God that a certain member had
requested faculties from the Pope and the Pope asked him whether he wanted to do
the same as Canon Del Bufalo who had requested the permission to eat meat on
forbidden days. We have already pointed out how such false rumors arose. When the
Servant of God got this information, he was conducting a retreat in Veroli. He fell into a
profound sadness, as he described in a letter to Cristaldi on June 20
th
. He felt that his
ministry was being compromised and he stated to Cristaldi that, for the glory of God, a
defense of his innocence and of the truth was something that had to be done.
Nevertheless, he did not fail to complete his work of conducting that retreat as an act of
defiance to the devil who pursued him relentlessly. He spoke of the possibility of his
conducting missions but also of withdrawing from it for a bit of a rest in Giano. On the
394
22
nd
, he sent a letter to Cristaldi that came from the bishop of Sora, I mentioned him
before, in which he praises the work of the Institute. But on the 25
th
, the Servant of God
was summoned to Rome by a letter from Cristaldi. Promptly, he traveled there and on
the 28
th
he had already managed to have a discussion with Monsignor Soglia who was
present when the Holy Father crossed out the title of the Institute. I have found no
further references concerning that latest tribulation. He was sincerely interested in
defending the use of the title. Monsignor Soglia, in no way opposing it, upon hearing the
Servant of God who spoke convincingly and movingly about it, asked him to put his
position in writing. The Servant of God responded affirmatively. In the meantime, he
awaited that favorable moment when he would be able to speak with the Holy Father
himself. However, he was unable to arrange an audience until around August l5th or
16
th
. He spoke with the Holy Father concerning his favorite devotion and the title of the
Institute. Willingly, the Pope listened as the Servant of God made use of the time to
complete his presentation.
As the Servant of God was attempting to find a bit of calm, after seeing that the
Pope was satisfied, another cross pressed down upon him. The Holy Father made it
known to him that he had the intention of promoting him. The Servant of God, of
course, was not looking for that sort of thing and surely did not want it. He simply
wanted to die with the weapon of the Crucifix in his hands. He begged Cristaldi to
speak in his behalf to the Pope. The Servant of God prepared a memorandum for the
Holy Father to quiet himdown. He said he wanted no promotion to a position of dignity.
In order to remain at a safe distanced and, therefore, not compromised, he obtained
permission and left Rome. On September 1
st
, he returned to Giano, content that he had
obtained the objective that the Institute would continue to be referred to as of the most
Precious Blood.
In the meantime, the Servant of God continued to bring credit to the Institute and
its members in the eyes of His Holiness. In order to achieve that, he sent documents
from Giano, documents that God allowed to fall into his hands, praising the work of the
ministry. In a spirit of magnanimity, he revealed things that in any other circumstance
he would have kept hidden. He would have been happy that the good work being done
should be made manifest only to God. He reminded Cristaldi of his duty to defend the
Institute and to speak to the Holy Father with apostolic respect and freedom. To
Cristaldi, he submitted a request that had come to him for a mission house to be
erected in Montesarchio, diocese of Benevento,, with 89 appended signatures. He
encouraged him and stimulated him because of the good work that was being done
there. He urged himto intervene in keeping any promotion frombeing given to him and
emphasized that this was the divine will. He got to Cannara, diocese of Assisi, from
where he wrote these recently referred-to letters and directed the religious exercises
there for the nuns. From Cannara he moved on to Pievetorina where he undertook the
visitation called for by the rule. Next, he went to the diocese of Norcia where he
conducted the mission in Visso and the one in Castel SantAngelo. While there in that
diocese, he sent a letter to Cristaldi from Don Antonio Marquis Mosti of Benevento, in
which he gave assurance that Cardinal Bussi could never have spoken disparagingly
against the missionaries. Rather, he wished them well, he esteemed them highly and
395
made frequent use of their services. He begged Cristaldi that he should not propose
him, not even to be a bishop in partibus. Then, he returned to Pievetorina and from
there sent a documentary letter of praise from Monsignor Zollio, bishop of Rimini, to be
presented to the Pope. Toward the end of October, he got to Giano. He was consoled
with his remembrance of the beginnings of his Congregation. Once again he wrote to
Cristaldi and kept on encouraging him. He wanted himto continue to be influential in his
private life. He pointed out on November 27
th
that he was not worried about the mission
in Aquila, but, was seeking only to do the will of God. On November 19
th
, he had
informed him that the good work being done was immense, but, the supply of
temporalities scanty. God, however, would provide. He expressed his confidence in
God and his protection. In the words of Monsignor Strambi: Lord, give me your grace,
but also give me a bit of money too. This was a time when everything was being used
to support the boarding-student programfor young men in Giano. There were twenty in
the community there and eventually reached the number of twenty-five. In that place,
instructions were given to the young men and the Servant of God was eager to
communicate to them what he himself had learned. At the time of that visitation, he put
into execution the rules that he had drawn up for the boarding-students. Since the work
with the brigands hadbeen completed by the end of October, he had already assigned
those companions to reside in the locales of Terracina and Sonnino.
1826
At this point in time, he received a letter from his Eminence Della Soglia asking
him for a missionary for the island of Santa Maura. With delight, the Servant of God
promised to provide one and assigned him there. In the meanwhile, he reminded
Cristaldi, on January 26
th
, 1826 that, in desiring to bring about the Reform, it was
necessary to be insistent with the clergy since vocations to the groups with vows were
becoming scarce. He added that he would like to make some changes in the
instructions given in preparation for the ministry, and, that he had someone to leave in
his place at the schools during his absence. He was convinced that this was the will of
God, but left to Cristaldi the final judgment. He was afraid that the Holy Father, in
wishing to do a good turn to the Congregation might cancel its basic principles. He
expressed his hope that, if necessary, the Holy Father would select some other
member to stand at the head of the Institute. He, himself, would prefer to be the
sacristan in Giano, but, at the same time safeguard his involvement in the ministry
which he could never abandon except by death. But, then, the summons to Rome
issued by the Pope, arrived. He was immediately obedient and on February 6
th
he had
already arrived there. Since the 7
th
was the final day of carnival-time, he did not want to
go out in the afternoon, so, he requested that the audience be arranged at a morning
hour. The Pope was intending to send him to Brazil, not finding it at all difficult to sever
him from the Institute. So, the Holy Father asked Cristaldi to propose this intention to
the Servant of God. The latter felt that god was not calling him to do work abroad and
felt that, in his opinion, this move was the attempt of someone or other who was
interested in getting him out of heading the Institute. In the event that he would have to
go, he was ready to learn the language in faciem loci. His heart, however, was
396
dedicated to his Institute which he wanted to be well-organized and then he could die.
His thoughts were directed to what had to be done there in Rome. He was concerned
about obtaining a locale in Rome itself. He mentioned San Norberto and the Monastero
delle Sacramentarie which he heard were going to be vacated. He wanted the Pope to
provide this final boost for the Institute. He again referred to the debts faced in Giano
and in Albano. He expressed his concerns for the other houses also, pointing out the
difficulty in making ends meet. He did not fail to use this opportunity for improving the
lot of the Institute. He begged Cristaldi not to lose interest in the affairs of the
Congregation and that he looked upon it as the work of God. Because it was Gods
work, he loved the Congregation, otherwise he would not love it at all. It would be to his
delight if he could worry only about the spiritual development of the houses and not the
temporal needs which were the cause of no little amount of suffering for him. He then
concluded by saying that the glory of God overcomes all things.
While occupied in those matters, he was, at the same time, involved with the
business of the Propaganda, and in a noble fashion, joined those with the problems of
the Institute as well as those of the ministry. During Lent, he gave catechetical
instructions in Santa Maria della Pace. On April 18
th
, he was engaged in giving a series
of retreats requested by the Vicariate and he said that in May he would be conducting
another. In June, he preached the glories of the most Precious Blood in San Nicola in
Carcere and was occupied in doing other good works. In June, likewise, he repeated
his concerns to Cristaldi, asking himfor his support in his own private life. He wanted to
prepare himself for death. In July, he was happy to receive a rescript from the
Congregation of the Council bearing the title of the most Precious Blood and he told
Cristaldi that the works of God are the fruit of many tears. With sorrowand resignation,
at the same time, he reported to him in August the death of the excellent bishop of
Terracina, Monsignor Manassi. He also realized that there was a new tribulation
brewing in Frosinone. From the Camera, he obtained the contribution of eighty scudi to
get a location in Veroli. He kept up his work during September and for quite some time
he continued praying to God to recognize the divine will in his own regard. He reflected
on the words of advice given to himby Monsignor Albertini and became convinced that
the life that he was leading was indeed the will of God. He did not, however, want to
abandon the work of giving missions and therefore requested advice fromCristaldi. He
wanted to learn from the Holy Father whether he would be allowed, because of all the
other duties that he had, to conduct one or the other mission. On the feast of the
Sorrowful Mother, he eagerly awaited some news about that, but his wishes were in
vain. Finally, however, he did manage to get the permission to leave Rome and on the
17
th
of October, he sent his thanks to Cristaldi. Then, in order to present a full picture,
he asked him just what the Pope said and wanted to knowthe exact time for his return.
He asked for prayers so that he might be responsive to the grace of his vocation. He
requested some arrangement for the Institutes residence in Rome and then he
departed for Giano. He got there by the end of October. Bartolomeo became ill and with
characteristic charity and gratitutde he looked after him. He himself was convalescing
but nevertheless he conducted the retreat for the clergy and the people of Assisi.
Before that, he had directed the retreat in Giano, called for by the rule. He was in Assisi
on Decembr 10
th
.
397
Already, trouble had broken out in Frosinone. The Maestre had taken
possession of the convent of SantAgostino and there was no hope left that the Institute
would get
it. The church there could not be had in common with them. There was no other church
there available for the missionaries. The Servant of God had pity on that city and
begged forgiveness for anyone who opposed a foundation there. He could do nothing
other than pray. Things were being readied for Veroli. I was in Frosinone at that time
and the Servant of God noted the work of the devil there and was set to meet himhead
on in another location. FromGiano, he moved on for the mission of Ariano in the Puglia
region. He took along with him Bartolomeo who had not as yet fully recovered his
health. He was forced to leave him behind in Benevento where he could resume his
convalescence.
1827
After leaving Giano, he got to Rieti on December 28
th
, moved on to lAquila and
on the 31
st
arrived in Sulmona in the Abruzzi area. Unbelievable (so Fr. Domenico
Silvestri, his traveling companion, reported) was the suffering he endured. The
roadways were in a horrible condition. Because of the wintry rigors, which are more
severe in the Abruzzi area, he had to travel through heavy snowfalls. The arrangements
for lodging were not always easy to find and there was no lack of misery involved. Still,
in the face of all that, he remained happy and jovial. With fervor he repeated ejaculatory
prayers, gave encouragement to his companion by telling him that God shows
discretion and allows one to suffer in a measured way. After getting to Benevento, he
set out once again with his companions. He arrived in the area of Ariano. The bishop
and the clergy awaited him at the gate of the city and the various organizations were
present there covering two-thirds of a mile, standing in the rain and the mud from the
newly opened roadway. Upon seeing them, he got out of the carriage and, covered with
sweat and mud as he was, he greeted the bishop and the clergy, accepted the Crucifix,
moved on to the church and initiated his ministry there. Because of the humidity and
the cold, and because of his continuous preaching, one of his front teeth became loose,
causing himto experience a bit of annoyance. There was an issuance of blood and, for
a number of days, he was unable to eat. This, however, did not prevent him from
carrying out his work. But, as though nothing had happened, he continued and
completed the mission. While all that was going on, I, who was located in Frosinone,
went about the business of closing the house there and opening the one in Veroli. The
bishop was insistent on this move, but the people were upset. The leaders of the town
were very displeased and the new Delegate felt miserable about it. He summoned me
and told me to consider remaining in Frosinone. I found myself in a bind. A popular
uprising of the people seemed imminent. They wanted to toss the Maestre out of the
window. They wanted to murder one of the people whom they considered to be the
cause of our departure and were even ready to wipe out another. But, before any of
those things could happen, I found that God had provided me with a solution that would
restore peace without anyone making a single move. I wrote to the Servant of God, but
I really did not know where he was at the time. It was, for me, a very difficult thing to
abandon those people. I kept on waiting and waiting. I officiated with the pastor in his
398
church of San Benedetto. From there, I continued to work out the problems of our
Institute. All of a sudden, the Servant of God showed up in Frosinoneon February 16
th
.
He held a session with the most reverend Delegate, with the clergy and with the leaders
of the city. They concluded that this whole difficulty was attributable to just a few
individuals. Plans were discussed to exchange once again the locales between us and
the Maestre, but nothing came of that. It was decided, then, to construct a small church
near of place of residence. The Servant of God reported this to Cristaldi and in a letter
of March 6
th
, called him a blessed person who drank from the chalice of suffering in
behalf of the Institute. He also begged him, as he made his Lenten retreat, to be
prayerfully mindful of him since problems in the Institute were growing in number and
the care of his own soul demanded attention. Likewise, he was contemplating the
opening of the boarding-school in Benevento and another in Sermoneta. He mentioned
that his soul, at times, would fall into a fit of depression, but, upon reflecting that God
wanted him to be courageous, he said: Fiducialiter agam. So, he thrust himself into
the arms of the divine goodness and, on March 25
th
, with a processional
accompaniment and with the bishops blessing, he proceeded to bless and lay the first
stone for the new church of San Francesco Saverio. The work of construction had
already begun and despite the many obstacles that arose, the project moved forward.
In a wonderful way, the people themselves cooperated. In the meantime, he departed
to conduct a series of retreats in Sora. On April 15
th
, from Frosinone, he wrote again to
Cristaldi in reference to setting up an altar in the prison of the Kingdom. He also
referred to the episcopal quarters in Pontecorvo belonging to the bishop of Sora which,
he pointed out, were turned over to the use of the military, giving a very bad impression
to outsiders. He was also distressed because the basic principles laid down for the
Reform were not at all in evidence there.
Towards the end of April, he was located in the diocese of Marsi. After traveling
some fifty miles in one day, he arrived at night in Tivoli, but by carriage from
Valmontone, but then had to walk on foot again because of the difficulties of travel. In
Tivoli, he stayed with the Buonfratelli. Fromthere he wrote quite a number of letters (as
Fr. Giovanni Chiodi reported) and on the following morning he set out on foot with Fr.
Chiodi who was willing to do some walking with the Servant of God. They headed for
Vicovaro, around nine miles distant from Tivoli. He carried on his shoulders his cloak
which had become quite burdensome, but he did not want to be relieved of it. On that
trip, he discussed the work of the ministry, as he usually did and provided the usual
instructions. Among other things, he told him that, many times, God had certainly
multiplied for him the flowof money, but he was unable to give a complete account of it.
When he arrived in Vicovaro, he discovered only a very, very scarce supply of food.
Because of his concern for his fellow workers, he was deeply afflicted by this, but
encouraged themnevertheless. From there, he sent two of his helpers to Oricola, while
he and one other proceeded to Carsoli. He arrived there thoroughly soaked because of
the long and continual rainfall. His cassock was saturated with water. Nevertheless, he
carried out the introductory ceremonies. With him, he had one who would only hear
confessions and handle the Oratory. Therefore, he himself had to take care of the
preaching, while having to maintain his necessary letter-correspondence at the same
time. That mission was terminated on April 29
th
. He conducted still another in
399
Pietrasecca, while assigning others of his men into the hill-country. At this point, as
reported by Fr. Chiodi, the latter presented to the Servant of God a request made by a
certain individual who had joined and stayed with our Institute for only a fewmonths. He
was now seeking re-entry. The Servant of Gods response was that he was perfectly
disposed to give a full recommendation for his moral character, but that the man was
simply not a fit plant for our Institute. He suggested that the man should seek
entrance in an Institute of contemplative life. However, that individual had uttered
threats that worked on the conscience of the Servant of God. So, the Servant of God
had Fr. Chiodi tell the man that the Servant of God was hesitant, because of his own
unworthiness, but not in making this decision. Like St. Ignatius and St. Francis Xavier
who had been firm, he, too, would act in the same way. After conducting those
missions, he rejoined his companions and moved on to Tufo. With one companion, he
arrived in Poggio Cinolfo while sending two others to Pereto. He gave the final blessing
in the morning in Poggio Cinolfo and after the noon meal, he went to Pereto to give a
sermon there on the Madonna.
On June 1
st
, he got to Albano. There, he preached the glories of the Divine
Blood. In writing to Cristaldi, he wept upon seeing the situation in the Church in such a
deplorable state. At the same time, he made known his need for an allotment in order
to cover expenses. He has continued fulfilling his duties, offering himself entirely to
Jesus, and remarked that the piety of the faithful was clearly shown in the construction
work in Frosinone and Vallecorsa. Likewise, he noted that the devotion to the Divine
Blood was dogmatically sound, that the Institutes title, since it was being so
vehemently opposed, was something willed by God; that he was concerned about the
condition of his relatives, for that, too, was the will of God and was required because of
the prevailing circumstances; their conduct merited his consideration; that it was a
burdensome thing for him to be appealing for subsidies; that he wished to continue
fulfilling the work of the ministry until his death, whatever sacrifice may be demanded,
even to the point of going about begging. On the 23
rd
and the 31
st
of July, he was still
there in Albano. He concentrated on renewing his spirit for mission work, as he
celebrated the day of his ordination, the feast of St. Ignatius. In the middle of August,
he was located in Sermoneta where I also happened to be. He assisted in the testing of
the young boarding-students of that house as well as those of Sonnino who had been
summoned to Sermoneta. He traveled then to Giano and, if I am not mistaken, he also
went on to Rimini by the end of September. By the beginning of October he got to
Pievetorina and on October 4
th
, departed at an early hour to give his assistance to
Cristaldi in the abbacy of Farfa and San Salvatore Maggiore. As far as I recall, he
returned hurriedly to Albano and then moved quickly on to San Salvatore Maggiore.
There, he set about preparing rooms for the first shift of retreats for the clergy. The
Vicar General, Canon Parmegiani, wrote to Cristaldi on October 17
th
, informing himthat
Canon Del Bufalo had already given him a feeling of great comfort, that he had figured
out some remedies for the situation there and had even converted a few small areas
into rooms and, while following his instructions, preparations for the food-service were
set up. He reported that the first shift of retreats would be attended by sixteen
individuals, the second would have twenty. On October 30
th
, the Servant of God got to
400
Pratoianni (I get the dates from the Servant of Gods letters). On November 9
th
, he
arrived in Concerviano. On the concluding day, as Fr. De Angelis fromthere reported, it
rained, but he still went ahead with the preaching chores out in the open square without
being dismayed. Either before or after that mission, according to some dates given, the
third shift of retreats to the clergy of San Salvatore Maggiore was conducted, as
reported to Cristaldi by the aforementioned Fr. Parmegiani. On November 21
st
, he
arrived in Vaccareccia. There was a heavy snowfall and, while that mission was being
concluded, it still continued to snow. Nevertheless, on foot, he departed and covered
over a mile. Many people accompanied him and with regret bid him farewell. Next, he
conducted a mission in Porcigliano. The people of Cenciara were eager to hear his
voice, so, he went there, as Fr. De Angelis reported, for one day during the mission,
and adapted his preaching to the understanding of those poor, country people. Then,
on to Varco for another mission. By December 3
rd
, he had already moved on to
Longone where, in the church of the Franciscan Fathers, he celebrated a sung Mass
and solemnly observed the feast of St. Frnacis Xavier. At this point in time, as Fr.Chiodi
reported as something told to him, the Servant of God felt the weight of two heavy
crosses pressing down upon his shoulders. This same information was confirmed for
me by Fr. Biagio Valentini, although he did not specify the date. On December 18
th
, he
arrived in Capradosso. On the 27
th
, he conducted the mission in Rocca Sinibalda.
There, on the final day, many outsiders were in attendance for his preaching out in the
open, despite the violent action of the wind which cause him a bit of annoyance.
1828
On January 13, 1828, he was located in Poggio Mirteto, where I too was
assigned, but then he sent me to the Province. He conducted two other missions,
namely, in Poggio Nativo and Castronovo. By January 29
th
, he returned to San
Salvatore Maggiore. I noted that he conducted there the retreat for the seminarians. On
February 2
nd
, as Fr. Chiodi reported, the Servant of God went to Fara to give the
mission there. He remained there also on February 10
th
for the final day of that mission.
While he took care of those appointments, he also assigned other companions, giving
them instructions for their ministry. Thus, they went to Officio, Magnalardo, Longone,
Vallecupola, Cenciara, San Martino, Rocca Vitiana, Poggio Vittiano, Roccanieri,
Rosciolo, Torricella, Toffia and Montopoli. The missionaries all re-assembled in
Montopoli with the Servant of God after completing those missions. There were nine or
ten of them. After the Servant of God held a meeting with themand made assignments
to places that still had to be covered, he departed on the following day for Rimini where
he learned that one of his members, because of the restrictions imposed on that
foundation, wanted to hand over the keys to the bishop. That is what I heard.
After assisting with the mission in Poggio Mirteto, I returned to Rome. I heard
rumors that there was an order out calling for the closing of the two houses of Sonnino
and Terracina. Since the Servant of God had not communicated anything to me, I could
scarcely put any belief in those rumors. I proceeded to Frosinone and I heard the same
report; I began to have some doubts. At any rate, I went on to Sonnino and there I was
assured that the Pope had signed the order for the Passionists to take over Terracina
and the Capuchins take over Sonnino. I wrote to the Servant of God who then placed
401
everything in the hands of the Lord. I approached the bishop who said that I would have
to carry out the orders of the Sovereign. I requested a few days, as many as would be
needed to transport our furniture. I did not care to look at the memorandum and the
rescript. Finally, I handed over Sonnino and did the same for Terracina. Thus, in
February of 1828, both of these houses were closed. The Servant of God suffered
indeed because of this, and it is easy to imagine that especially with the closing of the
house in Terracina where he had faced many sacrifices to bring it about, despite
difficult labors and economical problems. There was also the sickness of his members
due to the bad climate; the repeated opening and closing of the hospice during the
years of brigandry, as I have described. He also had a very deep affection for the house
because it was near the remains of Albertini, the founder, as he referred to him, of the
Archconfraternity of the most Precious Blood, as I have already explained. Therefore,
his disappointment in having lost it must have been even more profound. The closing of
both houses was for him a deeply felt sorrow and he said to me one day that if he had
not been so cooperative, perhaps, things could have been remedied. In truth, however,
the Capuchins did not go to Sonnino nor did the Passionists go to Terracina. Indeed, in
the eyes of God, he took upon himself the entire blame, bore it with a generous heart
and continued to look to the future. He wrote a letter to Maria Nazzarena, a Clarissa
nun in Piperno, on March 18
th
:
I have had a lot more correspondence to take care of because of the closing,
which God has disposed, of the two houses of Terracina and Sonnino. Patience. May
the will of God be done to which I am completely compliant, for I have no other desire
than to do what God himself wishes. On the 7
th
of October, he wrote to her, saying:
Let us pray for the two mission houses of Terracina and Sonnino. Monsignor Albertini
and Monsignor Manassi will look after them. Is it true that your bishop is not returning
there? I do not know what is happening in that diocese. We seem always faced with
changes; now by a renunciation, at other times by one thing or another the souls
there are very dear to my heart because our ministry has made them so. Gods
permission, considering all the events involved, for some reason or other has been
hidden from us; I simply do not knowit appears to me that our Institute ought to be
once again occupied in that diocese. Prayers. In God, I love our Institute and I am
ready to relinquish it if God no longer wants it. I direct it because that is what my holy
Albertini charged me to do Perhaps my demerits are the reason for the difficulties
that have occurred.
Here, I shall report what I read in a letter that the Servant of God wrote to Canon
Betti on March 5, 1828: The houses at Terracina and Sonnino have been closed.
Dominus dedit, Dominus abstulit. Sit nomen Domini benedictum. It is God who will bring
about our growth, who will better things and perfect the Institute. Perhaps I am the
impediment; so, I pray that he will do with me whatever he wills. I am, however, calm
about each occurrence. The only desire that I have is the desire for the true possession
of virtue. You tell me tht I am too solitary. That is how it is. Solitude, prayer, suffering,
holy indifference in the Lord, abandonment to his will, that is everything. I am not
regretful of having spoken to the Holy Father with both clarity and self-assurance, given
to me by God. I do not look for compliments. I do not understand politics, nor promises.
402
Dominus regit meBut what about the human means? Which ones to use? Non est
qui adiuvet. Such is our condition. But, Dominus sollicitus est mei.
The two houses had been closed shortly before. I do not recall whether someone
may have reported to me that the Servant of God had resort to some legal action with
regard to the closing of those two houses or with regard to those who cooperated with
him. But, as he wrote about it and as he surely must have discussed it, I am convinced
that with the same spirit that he wrote about it (for I know that this was the principle
upon which he acted), he discussed that situation with those that he felt were best
equipped. He was forgiving of anyone involved and sought only the glory of God. He
deplored any delay, he demonstrated his own disappointment because of the
contradictory assertions stimulated by the devils activity and was fully resigned to the
will of God. Likewise, since he felt that he, himself, was the cause of the delay of
blessings which would come from God upon the Institute, he wished to be a simple
member in it, as can be read in his letters, as I have often mentioned, and that this
whole scene was simply a war declared by the devil because the Servant of God was
propagating the devotion to the Divine Blood.
He returned then to Rimini from whence the Servant of God headed for
Montopoli where he arrived on February 23
rd
. There, he wrote to Cristaldi that he was in
need of a bit of respite, but that he was unable to do so because of a request from
Cervia which had been deferred for quite a while and because of another request that
he had received to conduct a retreat for the clergy in Rimini. He also informed him that
he had already sent the instructions for the ministry for the abbacy for the upcoming
Lent. That included the giving of the holy spiritual exercises, thus confirming the good
that had been initiated by the missions. From Rimini, he wrote to him again on April
28
th
, informing him that he was in the process of leaving for the retreats to the clergy
and the nuns in Mondaino.
He got back to Rimini on May 21
st
but once again he was on the move to
conduct the retreat for the clegy in Pennabilli. There he conducted not only the retreat
for the clergy, but he also preached, if I amnot mistaken, to the nuns. On Monday after
Pentecost, May 26
th
, (it is the archpriest Poeta of Soanne who wrote me this) he gave a
stirring sermon in the cathedral and almost lost the use of his voice in fulfilling his
promise to the aforementioned archpriest, who had requested him to give the mission.
The latter kept insisting and, with docility, the Servant of God responded that if he could
do nothing else he would lead the Rosary. On the 30
th
, he was back to traveling. On the
way, he prayed and had others pray for the restoration of his voice. He arrive in
Soanne. He saw the crowd of people that had gathered, he scaled up a wall-structure
and began preaching in a loud voice which he maintained then until the end of that
mission. At this point, as Fr. Alessandro Pontoni reported, a women, who appeared to
be obsessed, shouted out more than once: Here is the thief, here is the thief. He
proceeded to give visitation sermons in five different neighboring towns. He gave a
conference to a large number of the clergy from various areas who had gotten together
there and on June 6
th
he led a penitential procession. A huge Crucfix was carried by
four men. Others carried a statue of St.Charles. Like a penitent, he made use of the
discipline three times. On the 8
th
, he brought the mission to a close. By the end of June,
403
he was back in Rimini from where he proceeded to SantAgata Feltria. He conducted
the mission there and at the same time gave the retreat for the Augustinian nuns.
Around noon the work was concluded and after the meal, he departed to preach in
Mercatino. Back to Rimini where he wrote to Cristaldi on July 8
th
. Many times had he
requested a regular allotment to cover his postal expenses, but he had received only
extraordinary subsidies. Here, too, after requesting exemption, at least, from the
pension that he was paying for his benefice, he sent a memorandum asking that it
should be paid by the Dataria. In a letter of the 9
th
, he became insistent about the
endowments to be granted to the houses. He sent him a letter written by the bishop of
Rimini. He pointed out that he had gathered together a group of sixteen people and
then added: I sent you a list of certain small open funds from the Reverenda Camera
Apostolica. But, you who are in faciem loci are to act as you judge best for the glory of
God. Everyone in our Institute, wherever they may be working to the glory of God with a
true ecclesiastical spirit, (it is a mystery that a Congregation such as ours, so despised
by the devil and so worthless in the words of some people) are the principle reason for
requests coming from so very, very many bishops. (I note here that if one were to
enumerate exactly the ministry of missions and retreats that have been given from the
year 1815 up to 1837, there would be more than a thousand). One day, in splendore,
God will make known both the reasons for the existence of this Congregation as well as
the objectives it aims to achieve. This very thing will constitute its apologia. It will grow
among thornsthat is the sign that it is the work of God. From what has been said to
me, I believe that soon it will be necessary to re-open Terracina which has been
deprived of the assistance of any Institute. Let us adore the holy Cross.
On the 2
nd
of August, he initiated the mission in San Leo. When that mission was
completed, he returned to Rimini. Fr. Paolo Vicini happened to be there and he asked
to be accepted for the retreat. The Servant of God received him and, in the meantime,
sent his companions to the mission in Forlimpopoli. He remained with the missionaries
in the house and fulfilled the exercises of the ministry, namely, the catechetical
instructions in the church, the pep-talk for the city, heard confessions, watched over the
observance of the rule, carried out his letter-correspondence, looked after the retreatant
who was completely edified by his comportment, as the Servant of God himself wrote.
He did not fail to take care of the boarding-students by giving them their lessons,
though I do not exactly recall whether it was on this occasion or another. Eventually, the
companions returned and he went on for the mission in Misano. There, the archpriest
Tonti, thinking that the Servant of God was not in the house, unexpectedly entered his
room and to his surprise found him kneeling in the middle of the room, his face
beaming, inflamed. He returned then to Rimini. On October 7
th
, he wrote to Maria
Nazzarena, the Clarissa nun in Piperno: Pray etc. in particular for an important mission
which I shall shortly begin. According to what Canon Fontana said, he was supposed
to go to Sogliano. The clergy and the people were awaiting him eagerly. He, however,
changed his mind and sent Fontana along with Frs. Valentini and De Victoriis. Those
missionaries were transported in the carriage and got fairly close to Sogliano. The
people went out to meet them a musical bad in attendance. The first missionary
exited the carriage and the band began playing, thinking that it was Del Bufalo. When
404
they became aware that it was not he, the players stopped. The second missionary got
out and the same thing happened. Then, Fontana got out and, persuaded that he was
Del Bufalo, the band resumed its playing with full force. But then what happened?
Informed again that the Servant of God was not there, they immediately stopped
playing and went off for a game of football. The mission, though at first not entirely
welcomed, experienced a change of emotion and eventually turned out to be very
fruitful. It was Canon Fontana who reported this amusing anecdote to me.
In figuring out the correct sequence of events, I think that what he said to Maria
Nazzarena must have referred to the mission in Macerata Feltria; but the Servant of
God did not go to that one either.
The Servant of God was not only intent on giving credit to his companions for
their work, but he also set himself to defend their character and their ministry. He had
received a letter from Rome in which he was informed that there was no acceptable
claim for the petition which he had submitted for a subsidy. So, he wrote to Cristaldi on
July 11t
h:
Well, however the matter may be progressing presently, let us allowthings to
run their course. I sent the documents of my request in behalf of Rimini so that the
people in charge would realize that I do not write just for the sake of writing. I would like
my correspondence to be respectful in appearance and relative to the ministry. I made
up my mind that I would rather be a beggar than simply one who asks, when letters of
an offensive type might be received. Propter te mortificamur tota die..improperium
expectavit cor meum, et miseriambonum mihi quia humiliasti meReally, it is truly
evident ut jumentum factus sum coram te, et ego semper tecum, as the Psalmist
observes. These concluding words offer me some consolation. However, infinite are the
obligations that I profess to have to you and I will always say:
Oblivioni detur dextera mea si obliviscar tui . Let us remain at the foot of the cross as
God wishes.
He also defended strongly his office and responsibilities. To one individual he
wrote: If you are doing that in order to give me the opportunity for exercising virtue, I
say to you that nowis not the time for that. To another he said: As Canon Del Bufalo,
I deserve a great deal more; but, until the Holy Father says otherwise I shall not
remove myself frommy obligations, even though I may be looked uponin parabolamas
a pitiful case.
We did not get back to Rimini. After the retreat called for by the rule was
completed, the Servant of God readied himself for Faenza. He went there, conducted
the retreat for the clergy and the people. From Faenza, he wrote to Cristaldi on
December 19
th
and this is the last of his letters written to Cristaldi. In it, he rejoiced
because of Cristaldis promotion to the purple and he asked him for faculties to cover
all of 1829.
1829
On January 4, 1829, he was back in Rimini. He did not slacken in his doing of
good work in that city, appointing his companions there and thus satisfying the requests
for the ministry just as he had been doing for a number of years now. On Monday in
albis, which fell on the 20
th
of April, he went to Macerata Feltria where he was eagerly
405
awaited by the clergy requesting him to give their retreat. He arrived there in the
evening. The people had gathered and received him with shouts of joy and were
anxious to hear him preach. He gave a brief allocution and on two other occasions
preached inside the church during the time that he conducted the retreat. He also gave
a conference to the leaders of the city. Then, he returned to Rimini and he once again
had a difficulty to face.
He learned that the mandate for the monthly payment to the Province, which had
already been delayed, was suspended by order of the Holy Father. There was a
shortage of means for covering expenses and Cristaldi was no longer the papal
treasurer. The new Pope was unfavorable toward them and the Servant of God, who
was ever insistent on getting those endowments, was unable either to get those
endowments for the houses nor an allowance for himself. He turned to prayer and trust
in God. He wrote to Cristaldi (I was unable to learn anything about the advancement of
Cristaldi to the position of Cardinal even though I tried; unfortunately, we do not
possess that letter nor other letters written afterwards by the Servant of God to Cristaldi
while he was still living. I suspect that they were few in number). Cristaldi replied on
May 2
nd
, saying: I have made every effort and I am still energetically doing so in order
to remove every difficulty that has arisen. I have reasons to hope that all will be
peacefully overcome and that things will turn out for the better. On May 4
th
, he wrote:
One can see very well, as you point out, that hell has unleashed a storm, but, those
words will be verified that say: portae inferi non praevalebunt. I amregretful that I have
very little, if any, influence on this present Pope. However, what I am unable to do
directly, I shall try to achieve indirectly. I shall get together with Cardinals Pedicini,
Fransoni, Odescalchi and anyone else that could be helpful, and try to get the Pope to
look with a favorable eye on this matter. We will do everything that is within our
capabilities and then, fully aware of our own inadequacy, put all of our trust in God. I
want to inform you that on the feast of the Ascension, I shall take time off to make a
decision about receiving the priesthood, for I am very hesitant about it. Please pray.
That, however, will not stand in the way of your coming here. That is most necessary.
Indeed, he actually did what he said he would do and Cristaldi always remained
a strong supporter of the Institute. The Servant of God, on a separate and especially
written piece of paper, placed along with the above-mentioned letters: Memoria iusti in
benedictione. Everyone in our Institute is to remember with gratefulness this very
outstanding individual.
Already by the 11
th
of April, Cristaldi had written to the Servant of God, whomhe
deeply admired, suggesting that he come to Rome to pay a visit to the new Pope. The
Servant of God left Rimini, went to Giano and then got to Rome in May.
Cristaldi had advised himto present himself to Pius VIII. It was Gods purpose to
provide his Servant with an opportunity to test his virtue. There he was at the Popes
feet. He was completely speechless, not permitted to say anything; only to remain there
to hear a strong complaint and reprimand from the lips of the Pope. He was then
released and he departed. In his human emotion he felt the full weight of this
humiliating occurrence, but his spirit took on new vigor. He went to Cristaldi and
described the scene to him. Cristaldi then immediately called for a carriage and
406
together with the Servant of God went to see his Eminence Odescalchi. He did not fail,
also, to contact their Eminences Fransoni and Falzacappa together with the then
treasurer as well as others. Finally, after patiently waiting for not quite three months, on
June 18
th
, in that same year, the then treasurer, Monsignor Mario Mattei, wrote a note
to Fransoni, informing him that, as a result of Canon Del Bufalos clarifications, a
decision had been reached. The Holy Father, in his audience of June 3
rd
, had canceled
his order to suspend support.
August arrived and still another tribulation arose. The bishop of the Marsi sent
his request to the Sacred Congregation of the Council, asking that two of the
missionaries, Fr. Beniamino Romani and Fr. Nicola Santarelli be returned to his
diocese. The Secretary of the Council, Monsignor Giuseppe Antonio Sala, after
consultation with the Pope, wrote to the Servant of God that he would be grateful to him
if he would see that those two priests were restored to their diocese. The Servant of
God sent him a response. The copy of it is preserved in our archives together with the
letter of Monsignor Sala. He traced in it the history of their vocation and then concluded
saying: At any rate, as far as I am concerned, mindful as I am of the veneration and
profound obedience due to the Holy Father, I shall write to the two priests. I surely do
not have further obligations. In obedience to you, I shall make known to themwhatever
you direct me to do. Beyond that, the responsibility is entirely theirs. Meanwhile,
through our humble prayer, God will manifest what is his good pleasure. I must make
one special observation with regard to Fr. Beniamino. This young man, while in our
Congregation, personally made a vow. Being seriously ill with an ailment of the chest
and spitting blood, he made a vowto God that if, through the merits of the great Apostle
of the Indies, St. Francis Xavier, he would be restored to health, he would dedicate
himself to our Institute which recognizes this Saint as its protector. He obtained the
favor. So, the Servant of God wrote to both of the aforementioned priests and they, in
turn, gave their reply to the Council in regard to their vocations. Thus, silently, the
problem was solved and nothing more was said about that.
After winning that battle, he proceeded to Gaeta, going by way of Terracina. I
joined him in Gaeta. His work there was not easy because of the terrible annoyance of
mosquitoes (I think that is what they are called) because he was worse nowthan in his
usual status of poor health. After that mission was concluded, we separated. He went
to Naples where he was located on September 5
th
. Ever since the month of April, the
Servant of God had kept in letter-correspondence with Cavalier Rivera with reference to
setting up a foundation there in that capital city. Cristaldi had opened the way for this.
The Servant of God spoke with the King. His Majesty was disposed in favor of the
Servant of God. Meanwhile, time was allowed for further developments. He left Naples
and went to Benevento. There he conducted the retreat for the clergy and from what
one can learn from a letter of Cavalier Rivera, he went then to Frosinone. From there,
he proceeded to Sermoneta where he remained for a few days, supplying in the
position of economist there. Before the middle of October, he arrived in Albano. On
October 28
th
, he got to Rome and by November 19
th
once again back in Albano. He
remained there for the annual retreat and then went back to Rome.
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1830
At the end of January of 1830, he was located in Albano. Commissioned by him,
I departed to go to the Province. I went there to open the newchapel of the Conception
which was supposed to be for us the service-headquarters in Vallecorsa until the new
churchs construction was completed. I returned then to Albano and the Servant of God
was still there on February 15
th
. He then went to Rome to give the Lenten catechetical
instructions in the church of San Marco. During Holy Week, he was in Frosinone. On
Good Friday, he preached the Three Hours Agony service; on Holy Saturday, with
permission of the bishop, he blessed the newchurch of San Francesco Saverioand on
the 19
th
of April he was back in Albano. Then, from there he went again to Frosinone
and on May 9
th
conducted the retreat in Veroli for the clergy and the members of the St.
Francis Xavier association. He passed through Piperno and perhaps was supposed to
go to either Sezze or Sermoneta. On June 12
th
, he was in Rome. On both July 6
th
and
August 3
rd
he was located in Albano. After the middle of August, I was summoned by
him from Rimini to go to Ancona where he got to on the following day to begin a shift of
retreats for the clergy on the occasion of their synod-meeting under the direction of his
Eminence Nembrini. This was held in the public church of the Gesu where, at the
present time, we have a mission house. When the first retreat was concluded, the
second began and the priests were lodged in the retreat house. The preaching was
done in the inner chapel or salon. When that ministry ended, we paid a visit to the
Santa Casa of Loreto and by evening we got to Pievetorina. On the way there, while
going down a sloping embankment, something broke in the carriage and it looked like it
was going to plunge into a pit. By divine mercy, the horses stopped and the carriage
stood motionless. It seems to me that in Pievetorina, the visitation called for by the rule
was held. After leaving Pievetorina, we went by carriage to Mole di Foligno. The time
was quite late, the weather horrible and there was a heavy rainfall. Travel-horses were
not available and we were not able to get to San Felice in Giano by nighttime. We
walked for a while over those chalky, muddied roads and eventually got to a farmhouse
where we were offered their hospitality. The Servant of God did not want to get close to
the fireplace to dry himself. But then after my urging, he got a bit closer. He slept that
night fully clothed since there was only one bed for the two of us. He always wanted to
sleep fully clothed whenever it was not possible to have separate beds. I was first to get
into bed for I realized that for him it would be a difficult thing to get into bed. The hour
was late and we were both exhausted. Then, suddenly, he reached to kiss my feet. I
succeeded in drawing themaway quickly. By the following morning, we managed to get
to Giano where the visitation was begun and we faced the usual problems. We had to
start from scratch again. If I am not mistaken, he remained there until the first part of
November. Then, he departed for Rome. During that November, he conducted the
retreat for our community here in Albano. On December 18
th
, he was back in Rome
where he gave a retreat in preparation for the celebration of the feast of Christmas,
although I cannot say precisely in which church that took place. I shall say only that the
Servant of God, whenever he was in Rome, was always occupied in some form of the
ministry, but it is not always easy for me to determine the correct chronology.
Everything that has been said up to this point shows in many ways the virtue of
fortitude which the Servant of God practiced. Since I have followed from the beginning
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a chronological presentation of his life, as far as I knowit, starting with the year 1821 in
this resume, a newappreciation is seen in the fortitude that he exercised in the face of
dangers, in the fears that he experienced internally, in overcoming his own weaknesses
in a hidden manner, keeping them away fromthe eyes of others. I continue to point out
those things that are to be said and those things that I know with certainty.
In the first place, I remind you that the Servant of God was very, very shy. I might
add that he was so fearful that all he had to do was see a cat or hear a mouse and he
would suddenly begin trembling and show a nervous reaction. For that reason, he did
not care to have cats come into the refectory, but that they were to be fed elsewhere.
As for mice, he would often request that at night his room be inspected to see if any
were around. He was so affected by this that not even trying to think of something else
was sufficient to rid himself of that fear. So, among other crosses, God gave him this
one which, weighed in the balance along with everything else, one can easily see what
a strong effect it must have had on his human make-up.
1831
Now, let us resume. We are in 1831. As far as I know, I feel quite sure that he
did not move out of Rome where we find him until the end of May. While there he was
not lacking in things to suffer, showing his courage and firmness. The unfortunate
disturbance that I spoke of on another occasion had already begun resulting from his
circular letter of December 3, 1830, dealing with the vesture of the Brothers. Opposition
to the Servant of God arose in one of our community houses and an effort through
letters was made to extend it to the other houses in an attempt to prevent its execution.
It turned out to be unsuccessful and soon, in all the houses, the Brothers could be seen
garbed in the cassock. But that was not the case for the original house of opposition.
They tried another avenue by having recourse to the president of the Archconfraternity
of the most Precious Blood, Monsignor Muccioli, attributing to himpowers which he did
not have over the Institute, thus stripping them from the Servant of God. In that way
and at that time, it also sought to deny him the glory of being the Institutes founder,
which in those circumstances had to come into consideration. The Servant of God was
forced to suffer much, as I mentioned elsewhere, and in such a way that I even saw
him cry at times. He did not fail to write and have others write in an effort to have unity
restored. But the devil had taken his place in that house to provide the Servant of God
with an opportunity to suffer despite the fact that the companions there were men of
sound moral judgment, with the sincerest intentions and with love for the Servant of
God. All they wanted was for him to realize that in making that decision, he was too
condescending and that he should have followed someone elses suggestion. Or, at
least, that he might realize that this provision was a huge blunder and that those
companions that were closest to him had not spoken up to him about it (this was, I say,
a mammoth misunderstanding) and that they loved him more than the Institute.
Ultimately, the Servant of God emerged victorious but only after many, many prayers
and much anguish.
Then, too, the disturbance within the Papal States, known by everyone, broke
out, that is to say, the revolution. The Servant of God summoned me from Giano to
Rome in order to go to the mission in Nepi. I got there at the end of carnival time. Since
409
the Romagna was already in the state of revolt and the storm would be felt also in
Rome, the mission was suspended. The Servant of God asked me what I felt inspired
to do. I remarked that I was fearful that our companions and our young boarding-
students in Giano would be in a state of dismay. So, he sent me back to Giano and I
attribute to his prayers the successful trip that followed since I had to go through the
very heart of those revolutionaries and I was not molested at all. What I remember of
that occasion was that when I got to Giano I wrote to him for my own peace of mind,
viewing himas a shepherd looking after his flock, but he did not understand me entirely.
He also wrote to me and said that from Rimini they had also written to him in a fashion
that he did not understand, that is, using the image of something under construction.
Fromthis, I realized howgreat was his sense of candor. The month of February arrived
and all of that upheaval kept on going.
But then, a newaffliction struck the Servant of God. Cardinal Cristaldi, who was
his comfort through so many of the Institutes difficulties, died. The Servant of God had
expected that to happen and he spoke to me about it. He offered this suffering as a
sacrifice to God and as an act of obedience and gratitude. In his own handwriting, he
sent a circular letter, dated February 26, 1831 to all of our houses, directing the
companions to offer the usual suffrages for so outstanding a benefactor.
Scarcely had this wound healed when, after requesting Cardinal Odescalchi to
speak in favor of the Institute to the newPope, asking himfor an audience, he received
a note on April 20
th
informing him that the Pope was completely in opposition to the
very bases of the Institute, that its members were ignorant and that the conduct of one
or the other was reprehensible. Furthermore, it said that this could be the final use of
the anchor and that if a new shipwreck should happen [these are the very words of
Cardinal Odescalchi] I would say that we might set aside almost any idea of its ever
being supported. That note certainly caused a deep wound in the heart of the Servant
of God. Indeed, he had sustained the Institute out of obedience to his spiritual director
Albertini and also because he believed that it was the work of God and not something
of his own doing. But these were the reproofs that God willed in order to test the
Servant of Gods fidelity. I recall that, out of compassion, I also had the thought,
whenever I sawhim surrounded on all sides by those crosses, even though I did not in
any way manifest this to him, that he could have abandoned this undertaking, thus
freeing himself fromevery anguish. But he would not do that, for he had a different type
of heart within his chest, one that was ever more generous to stand up to every sort of
trial. He kept silent, adored the divine dispositions and waited for God to bring the
things to a state of maturity. In the meantime, during that same month of February, he
sent companions to conduct a mission in Bassiano di Sutri. After they returned, the
Servant of God kept Canon Fontana in Rome to give a report of that mission and sent
the other missionaries to Albano. When he learned that on one morning, instead of
presenting the usual example fromthe Virgins life, one was selected fromthe life of St.
Francis Xavier, he was displeased with that, even though he was so deeply devoted to
him. He ordered Fontana to write immediately to the one who had done that, since he,
in no way at all, wanted to have innovations introduced. This was told to me by Canon
Fontana. In the month of March, during the time of Lent, the Servant of God gave the
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catechetical instructions in the church of San Carlo al Corso. By May 23
rd
, he was
located in Sezze for the mission there. Likewise, as Canon Fontana reported, he gave
quite a good bawling out there to the president of the organization of St. Francis Xavier
who, instead of supporting the Oratory that had been placed in his charge, had
abandoned it. When the mission in Sezze was concluded, he went quickly back to
Rome to conduct the triduum of the Sacred Heart, as he mentioned in his letter from
Sezze to Sister Maria Nazzarena, the Clarissa nun, in Piperno. Writing to her from
Rome on July 28
th
, among other things, he said: May the Lord reward you fully for the
charity that you show toward me on the feast of St. Ignatius Loyola. Poor me, who am
writing, and who preaches to others. Quid dicam cum surrexerit ad judicandum
Dominus?
August came and the Servant of God went to Sermoneta to attend the first Mass
of one of our boarding-students. He also had the visitation of the house. Then, back to
Albano where he likewise held the visitation of the house. After that, back to Rome.
There, another cross awaited himand once again hemust make a sacrifice of it to God.
His father, Antonio, died. The Servant of God arranged a solemn funeral for him as a
sign of his filial love. Wherever he could, he asked for suffrages. In writing to the
aforementioned Maria Nazzarena on November 8
th
, he said: During these recent days,
God has called back to himself my beloved father. Pray for him and have others do so
too, as well as for so many things that are incumbent upon me.
Already a rescript was signed by Gregory XVI, requested by Monsignor Basilici,
for the opening of a house in Nepi. The Servant of God went there and on November
10
th
assumed possession of it. Even though the time was not ripe for collecting the
fruits of that entire designated dowry, nevertheless, in order not to delay things and
depend solely upon what could be gained by begging, a short while later he assigned a
companion there to get the foundation in working order. It was lacking nothing and
means were provided for construction. But, since the income for Lent had been granted
with the responsibility of preaching there and because opposition was raised to the use
of a preaching platform as we are accustomed to use, the Servant of God cut short
every dispute by decisively rejecting that income.
Getting back to the point, December arrived and the Servant of God returned to
Albano. There, he conducted a retreat for the nuns of Jesus and Mary, and also was
their extraordinary visitator.
1832
He returned to Rome and in February of 1832 he departed for the mission in
Orte where I, too, was assigned. He completed that mission and I left to take care of
another which he had assigned to me. Then, I went on to Giano for Lenten preaching.
He , however, went back to Rome. From there he went to Alatri where he preached the
sanctified carnival. Then, he went back to Rome where, in Lent, he gave catechetical
instructions in SantAgnese al Foro Agonale. From different people in Rome, I learned
that he also gave Lenten sermons to the Barberine nuns, a retreat for the Dragoni in
the Carmine alle Tre Cannelle. He likewise promoted the month of the most Precious
Blood to be observed there in September. During the month of May he preached the
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Marian month in San Carlo al Corso. At the end of that month a certain Ponziano
Morichelli approached him, informing himthat he had an amount of money available to
make arrangements for the month of the Divine Blood in SantAndrea delle Fratte. The
Servant of God, himself, also contributed something and between the two of themthey
contributed fifty scudi to the religious there. When he was asked to preach to them, he
did not refuse, but told them that he was obliged to go to Civita Castellana. So, during
his absence, he managed to assign another to do the preaching. We were together in
Civita Castellana, having arrived there already on June 13
th
. He not only conducted a
retreat in the Fortezza, but also gave talks to the priests and the nuns.
By May 28
th
, he had already seen to taking possession of the convent and
church of San Francesco in Macerata Feltria as a consequence of the rescript issued
on October 26, 1831 which had been requested by Monsignor Bagni, bishop of
Montefeltre, from our Holy Father Pope Gregory XVI. This foundation, however, was
the source of considerable suffering for the Servant of God which he vigorously
sustained. When June ended, he went to give a retreat to the Sacconi in Sora, which, I
think, was an occasion when I accompanied him. On second thought, I believe that the
retreat was postponed until November because of a visit to Sora by the Sovereign. On
the 24
th
of July and the 13
th
of August, he was located in Rome and from there, as best
as I can recall, he went for a brief visit to Piperno, then on to Sermoneta for their
mission and I accompanied him. When some sweet delicacies were sent in from the
nuns in Piperno, at the time of the mission, he saw that they were distributed to the
poor and to the boys and girls making their first communion. On September 8
th
, we
were still in Sermoneta in our mission house where the visitation was conducted. After
that, he departed for Vallecorsa and by October 27
th
, he was again back in Rome. In
November, he went to Frosinone, conducted the annual retreat there and on December
5
th
, he was still there. During this month, the mission house in Cesena was opened
after taking possession of it on December 29
th
upon the repeated requests of
Monsignor Cadolini, the bishop at that time in Cesena and the diocese, after having
gotten a rescript from Pius VII way back in 1823.
1833
At the end of December (1832) I was sent to reopen the mission house in
Sonnino after the issuance of the rescript of Gregory XVI. I paid a visit to Monsignor
Grati, at that time the administrative bishop. He offered me, likewise, the set-up in
Terracina which I gently refused. I went to Sonnino and got there on the vigil of
Christmas. However, the house could not be opened because the church itself was in a
state of disrepair. I stayed in the Cicconi house and later preached the Lenten sermons.
Fr. Valentini arrived then and together we conducted a mission there on April 20, 1833.
With that, the act of possession again took place and services were initiated in the
chapel since the church had to be refurbished starting from the very foundation. The
Servant of God, who was very happy to give God a recompense for so many churches
that had been ruined during the period of public upheaval, gave me encouragement in
the work that I was put in charge of at that time.
In the meantime, he, on January 13, 1833, began with a retreat to the people of
Palestrina, along with conferences to the clergy. Then, he went to Zagarolo for a
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mission there. On February 1
st
, he arrived in Genazzano for a mission and remained
there for a few days and, if I am not mistaken, he left some of his companions in that
area. On February 26, he got back to Rome. He had lost three more companions: one
in Frosinone on August 1, 1832, another in Sermoneta on January 11, 1833 and the
third on February 24
th
, likewise in Frosinone. Though he faced the need of getting new
recruits to cover the opening of newhouses, it appeared that the Lord was taking them
away. He was resigned to this, prayed and had others pray that the Lord would send an
increase of workers. Difficulties in the state of the Servant of Gods health also
continued to increase . Blood issued from his teeth making him more sensitive. His
teeth were decaying, becoming weaker and falling out. He made a vow to
SantApollonia, promising to celebrate or have someone else celebrate a Mass each
year in suffrage of the souls in Purgatory if his teeth, which he wanted to save, would
be preserved, as he said: if it so pleases God, so that I can continue to preach. Still,
one of his front teeth fell out and when he preached he whistled a bit. Nevertheless,
after a short while, he started preaching well again as if he had all of his teeth. During
Lent, among other good works that he performed in Rome, he gave the catechetical
instructions in Santa Maria in Aquiro. In April, he got to Frosinone. He summoned me
fromSonnino and we both went for the mission in Veroli. When the mission concluded,
he went back to Frosinone and from there to Albano. On June 7
th
, he arrived in Rome
to preach the glories of the Divine Blood in SantAndrea delle Fratte. He began and
completed that job. In this same year, he also made a personal contribution to cover
the expenses. On August 13
th
, he was located in Frosinone. It seems to me that this
was the time when we went to Genazzano where he preached at night and then on the
next morning we went to Olevano to look over that locale which was being considered
as a place for opening one of our missions houses, upon the request of his Eminence
Pedicini. However, nothing came of that. On our trip, we were surprised by a sudden
storm. We managed as best we could in it, but when making our way through a flowing
gush of water, I saw one of his feet slip away and he fell into the water. Moving ahead,
he told me that he had not gotten soaked. After getting back to Frosinone, as best as I
can recall, he then went to Guarcino where that year he certainly conducted the retreat
for the people as well as for the nuns. On August 26
th
, he got to Rome. Here, whether
he withdrewto the monastery of the Purification, I would not be able to say. I knowvery
well that on September 10
th
he was on hand to conduct the mission in Poggio Mirteto.
On the 17
th
, he began another in Concerviano and terminated it on the 27
th
. From a
number of memoranda, I note that on September 30
th
he was in Pievetorina, on
October 6
th
in Giano and on the 14
th
in Nepi. In all three houses, he conducted a
visitation.
Upon his direction, on October 25
th
, the possession by the Congregation of the
Oratory in Pennabilli was carried out and a house was opened there as a result of the
rescript issued by His Holiness on January 12, 1833 upon the request of the most
revered bishop Begni, together with the consent of the Filippino Father, Luca Masi, who
aligned himself with our Congregation. Then, the Servant of God returned to Rome and
on November 2
nd
he went to Palestrina for a retreat to the seminarians there. He then
came to Albano, conducted the annual retreat and in December went to Ronciglione for
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a mission.
1834
He returned to Rome and then in Lent he came to Albano so that he could send
me to supply, part-time, in Frosinone for the Lenten preaching and to stay on there
since there was no one to be the Lenten preacher. Since I had been giving classes to
our boarding-students here, he then took my place. He worked things out so that he
could also get to Rome to give the catechetical instructions in Santa Maria in
Trastevere. When he returned to Albano, he conducted the Holy Week services,
preached the Three Hours Agony and then went to preach in Castel Gandolfo. When
he returned to Albano on that same night, he was on hand to give the fervorino for the
penitential procession. While he was here in Albano, he also found the time to give a
retreat or a triduum to the seminarians. In April, he went to Sermoneta, conducted the
visitation, signing the minutesof that meeting on the 25
th
of that month. He moved on to
Sonnino and on May 3
rd
he was there to follow the same procedure. In May, likewise,
he made the visitation in the houses of Benevento and Frosinone as well as the one in
Vallecorsa where only one arm of the new house was in working order. He performed
publicly the solemn entry-rite on June 2
nd
. There was a procession from the church of
San Rocco amid the shouts of evviva from the people gathered there as the painting
of SantAntonio Abate was carried along (after a brief exhortation) to our chapel,
constructed on the spot where the Saints old church stood. On the following morning,
he departed to go to Rome where, for the third time, he preached the month of the
most Precious Blood in SantAndrea delle Fratte. Mr. Morichelli, himself, promised to
assume the burden of covering all of the expenses involved with a donation of fifty
scudi to the religious there, asserting his intention of perpetuating that devotion if the
Servant of God would do the preaching. In July, he came to Albano, conducted the
visitation, signed the minutes of that meeting on the 24
th
. Next, he went to Rome, then
to Nepi and finally to Giano to conduct visitations. On to Pievetorina and to Rimini for
the visitations there. In Pesaro, he was informed by the innkeeper there that indecent
paintings that were on public display had been removed or corrected. He moved on to
Forlimpopoli for a mission. There, the legacy had been renewed and provisions were
made for more frequent missions. He purchased a preaching platform which he
consigned to the care of the nuns. Then, on to Meldola for the mission. It was the
month of September. There he made the effort to animate Mr. Baldi to see to the
arrangements for a retreat each year, supplying the missionaries with a certification for
it, which actually was carried out. Next, he went to Rimini where the visitation likewise
took place. Also, the same in Macerata Feltria and Pennabilli. It was October when he
got to Pennabilli. Upon request, he preached to the people, and, as had been
previously promised, he did not fail to give a conference to the nuns. He proceeded to
Rimini where he preached on the glories of San Gaudenzio, the citys protector. He
went back to Pievetorina where, in the presence of Jesus in the Blessed Sacrament, he
made a decision of the one to be President there as well as the director of the
boarding-school. From there, he sent some of the young men to Giano and had others
transferred from the Province. The seasons weather worsened, as reported by Fr.
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Beniamino Romani, and all the Servant of God had with him was his summer clothing.
Peacefully, he endured the inconveniences of the weather and, when the visitation was
completed, he went to Giano in the month of November. There he conducted a return
visitation or, better said, he fulfilled the acts of the visitation by setting up a neworder of
the day for the boarding-school and for the house. He also straightened out the
economical situation which was experiencing a deficit and likewise took care of a huge
amount of letter-correspondence. All this, he did in a spirit of joy and with total
promptness. Fr. Romani reported that he observed the Servant of God showing an
activity that was way beyond the ordinary and that the Servant of God could not cease
repeating that he would never again be back in Giano. He was so sorry to leave that
place of solitude, but that was the will of God, he said, and that is everything. Together
with Fr. Pedini, he headed toward Foligno on foot. The carriages were supposed to join
them later, but they never did. Covered with sweat, he continued the trip and finally got
to Foligno where he made a change of clothing. He headed then to Rome where he
eventually arrived to preach Advent in the church of the Purificazione. This I found in
one of my notes.
1835
In January of 1835, he was still in Rome, but in February here in Albano. At the
beginning of March, he went back to Rome and on the 6
th
gave the retreat to the
Cistercian monks in Santa Croce in Gerusalemme. I would not knowwhether it was this
time or another (since several times he conducted the retreat there) that while he
preached, the Pope suddenly appeared on the scene. The Servant of God told me that
he ceased preaching and he, along with the monks, gathered around the Pontiff. During
Lent, he gave catechetical instructions in San Marco and on Good Friday preached the
Three Hours Agony service in Frosinone. He returned then to Rome and came to
Albano. After Easter, he went to give the retreat in Porto dAnzio. The Servant of God,
in a letter of April 30
th
, said that after the noon meal he would be in Rome to preach the
Marian month. I believe that it was in that year that he preached it in the church of the
Nome di Maria. In June, he was located in Cori to handle the extraordinary visitation of
nuns there. He went then to Sermoneta for the visitation which he signed on the 14
th
of
June. From there to Sonnino and on June 29
th
he signed the minutes of his visitation.
On the 25
th
of that same month he had signed the one here in Albano where he had
come. While here, he dictated to me the rule and the praxis and he directed me to keep
the one separated from the other and to make a new presentation of them. He left for
Frosinone and at the beginning of August arrived there where he conducted a visitation
and in September and October he was back here again in Albano. He reviewed all the
Methods and Directories, signed them and put them in my charge. He told me that this
would be the last general review that he would make of those matters. He went to
Rome and then on November 2
nd
to Velletri. There he directed the retreat for the clergy
and the seminarians. I think that he then got back to Albano for our annual retreat.
However, by December 10
th
, he was certainly in Rome.
1836
In January of 1836, he conducted the retreat at the Purificazione. After that he
415
came to Albano, if I am not mistaken, and handled the extraordinary visitation for the
nuns of Jesus and Mary. In March, he returned to Rome and on Thursday after Ash
Wednesday he initiated the retreat for the nuns of Campo Marzio. He gave catechetical
instructions in San Carlo al Corso. He came to Albano then, and immediately went back
to Rome. On April 27
th
, he opened the mission in Todi. He got sick but even so he still
gave the main sermon as well as conferences to the priests, in addition to being the
extraordinary visitator for two monasteries. On May 12
th
he came back and then went to
Nepi. From there, back to Rome where he conducted the retreat in Monsignor Piattis
setup where he had gone quite often before, as I learned. At the end of May, right back
here again in Albano and from here on to Piperno. June 11
th
marked the beginning of
the retreat for the Clarissa nuns there. He proceeded on to Frosinone where he was
located on June 30
th
. July 10
th
found him in Albano where he signed the visitation
papers, clarified certain points in the rule, and worked on some of his correspondence.
He cleared away some and set his final handiwork on the matters pertaining to the
Institute. To his niece, he sent some letters from here, and informed her that certain
duties were detaining him and preventing him from going to Rome immediately. In
September, he went to Rome, then back to Albano and later went to conduct the retreat
for the people of Cori. Again back in Albano, he proceeded on to Rome and made the
preparations for the mission in Piperno. At that season of the year, that trip was a long
one to be made in a single day and the weather was horrible. He managed to arrive in
Piperno at a late hour of the night and hence was unable to have the introductory
ceremony. Nevertheless, he was quickly on the move again so that right after the noon
meal of that following day, November 2
nd
, he was able to lead the procession for the
beginning of the mission. When that mission concluded, he came back to Albano, was
present for our retreat and after the 5
th
of December he returned to Rome where he
conducted the retreat in Monsignor Piattis setup. It was there that the Servant of God
began to suffer from a convulsive cough which became more and more persistent.
1837
On January 11, 1837, when a mission was completed and the visitation made,
we returned to Albano. Here, in February, he conducted a retreat and an extraordinary
visitation for the nuns of Jesus and Mary. He went to Rome and, with great satisfaction,
gave catechetical instructions in the church of San Lorenzo in Damaso where, as he
mentioned, he also preached on St. Francis Xavier. After Easter, at the beginning of
April, we went to Porto dAnzio for a retreat and he seemed to be improving in his
health. Then, we returned to Albano. Along the way, we experienced some danger
when the coach was about to break-down. I grew fearful, but he, quite tranquilly
encouraged me, saying: We are in Gods hands. He heard someone uttering a
blasphemy and in a loud voice, he shouted out: Hey fellow! Leave Jesus Christ out of
this. He returned to Rome and then came back to Albano for a meeting. In May he
went to Bassiano for the mission there. After going through Cisterna, heading toward
Sermoneta, the coachman took the wrong road and the weather began turning worse
with rain coming down in bucketsful. The horses were weakened and worn out. The
coach slithered through the mud and broke down as it hit a boulder in a slimy pool. He
got out of the coach along with his companions and suffered a slight contusion.
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Because of the beating of the wind for almost two hours, they had to withstand the
constant downpour. Finally, the coach was able to be extracted, but he was thoroughly
soaked and shivering. He was carried over a pool of water on the shoulders of one of
the men. He got back into the coach and near the outskirts of Sermoneta he made the
rest of the trip on foot. When he arrived in the hospice of San Francesco, he changed
his clothing, but was soon overcome by a fever. Nevertheless, he still stayed up. He
waited for supper time and then
joined the community. After the noon meal of the following day, April 22
nd
, he got to
Bassiano, quite worn-out, humanly speaking. For almost three days, he was unable to
preach. He supplied other services in its place while he still stayed on the job and heard
confessions.
Fr. Francesco Saverio Ricciardi, in reference to the mission given by the Servant
of God in 1837 in Bassiano, after describing the critical trip, of which I just spoke, said:
The ravages of that trip together with the fear that he experienced therein, noticeably
upset the health of the reverend Canon (speaking of the Servant of God) so that
instead of going to Bassiano that night to open the mission as had been planned, we
went to our house of San Francesco in Sermoneta. On the following day, almost totally
indisposed and sick, he still wanted to go to the mission, handling the introductory
function. But, he had to force himself, since his cold was causing him considerable
distress. After a fewdays, however,he was constrained by the fever to abstain fromany
preaching. Fr. Biagio Valentini and I supplied in his place. Then, after recovering a bit,
he resumed the sacred ministry with vigor until its completion, giving the main sermon
to the people and conferences to the clergy and associations, despite his infirmity which
he tried to conceal and belittle, heroically. Throughout the course of that mission, since
I had a room next to his, I noticed that at night he got very little rest. I was awakened by
his continual coughing. During the day, when the fever struck him, he would not go to
bed nor take any medication. Moments of freedomfromthe ministry were available but
he would set himself at his desk to take care of letter-correspondence.
I observed this mode of life that he led also in Albano during the last months of
his sickness which led him to his grave. His strength was depleted, his face very, very
ashen, but he would not interrupt the things he had to get done dealing with the
Congregations affairs. Especially, he did not neglect his letter-correspondence. He
took little life-preserving nourishment, nor did he remain in bed to get the rest that was
so direly needed by a sick person. Among other things, he demonstrated in his
conversations a certain foreboding of his death. He wished to entrust to me a reviewof
the accounts covering expenses undertaken by the Congregation from1821 to 1836 so
that everything would be in good order. (I point out that after that review, I had to go
over those accounts a second time, upon the request of the Servant of God). After I
had taken care of that task (so Fr. Ricciardi continues to say) I had to leave Albano
about a month and a few days before his death. I left rough-drafts of the reports of the
operations that I had covered in my review. He wrote a letter to me asking for further
clarifications since he was always eager for complete exactness in his dealings and
always sought to have perfection. Here, it should be noted that in the letter that he
addressed to me on that subject, while I was assigned to our house in Sermoneta, with
417
utter humility he used this expression which filled me with confusion and admiration at
the same time: may you be able to adjust yourself to my intelligence. That was a
virtue that I had always observed in him, not only in other letters written by him to me,
but also in my conversations with him.
In the holy mission in Bassiano, referred to a short while ago, although he was
infirm, he did not care to partake of the sweets that were donated by pious persons, but
rigid in his method of life, he ordered them to be immediately returned to the ones who
had generously given them. Desirous to suffer and to have no other witness other than
God, he directed me to keep silent about the unfortunate incident that had occurred on
the way to Bassiano.
Before he gave this complete report, Fr. Ricciardi pointed out that he had heard
the praise of the eminent virtues and talents of the Servant of God before Ricciardi had
joined the Institute; that he had witnessed the prudence shown by him in not agreeing
to accept himinto the Institute until a document had been issued by his bishop and that
he waited patiently for six years to be admitted. Furthermore, that he delved deeply into
his inner self and after being seized by a certain attack of tedium because of the many
occupations that were assigned to himby the Servant of God, he felt a certain yearning
to depart from the Institute. The Servant of God would say to him: Father Francis
Xavier is asking: when will the Canons pest go away? Now, let us get back to our
narration.
After the mission in Bassiano, he returned to Sermoneta, then to Albano and on
to Rome. After the noon meal of May 5
th
he was on hand to direct a retreat in
Monsignor Piattis area. In June, he was back again in Albano. I was in Rome for the
month of the most Precious Blood and he remained in Albano taking my place in the
classroom. He also preached there a good part of the month of the most Precious
Blood. In July, he made a short visit to Rome and then returned to Albano for a few
days. At the beginning of August, back again to Rome for his final mission which,
although quite sickly, he agreed to accept from the church of San Filippo to whom he
was deeply devoted, that is, in the Chiesa Nuova. He suffered greatly there and
completed it only with tremendous effort. He returned to Albano. He learned there that
cholera had broken out in Rome and, even though his human feelings tried to impede
him, he returned to Rome. This was after the feast of the Assumption. On his way
there, he ran into people who had left Rome. They were surprised that he was going
there when it was the time to escape it. He kept right on going in order to see that his
own relatives would not be victimized. Even at the doorway to his own house, he
observed a number of containers for the deceased. Humanly speaking, it was a shock
for him. He mounted the steps of his house, encouraged his relatives who were in a
state of confusion. He directed them to get the sprays and make sure that the cholera
infection would not enter there. And, it did not. He tried to be as helpful as possible, but,
because of his own weakness, he was unable to do much. He did all that was within his
capabilities. Finally, the cholera epidemic ended. In October, he was back in Albano. I
simply was unable to recognize him, so greatly had he changed. He remained there
until the feast of St. Francis Xavier. He conducted a visitation, as best as he could, with
my assistance (I point out that ordinarily he would always accept assistance) and then
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signed the minutes of the meeting on November 8
th
. Together we read the rule again
and he continued to complete his task of handling correspondence. He tried to be
nonchalant about it, but his state of ill-health could not be concealed. That convulsive
coughing would grow worse, then it would settle down. But, it was obviously causing
him more and more distress. He was becoming increasingly sensitive to the coldness
and would draw closer to the fire, but his efforts to become warm were fruitless. He
suffered from burning fever, yet, each morning early he was able to offer Mass. He
found it difficult to pronounce words and so each day he recited the Office with others.
He was scarcely able to write but still slowly continued doing as many letters as he
could since he felt that he had to do so in order not to upset the members if they did not
see his handwriting. He no longer could remain standing and from time to time, fully
dressed, would fall into bed for a short while. He was completely resigned to the divine
will and thought of nothing else but preparing himself for death. He returned to Rome
after the feast of St. Francis Xavier. The illness continued to worsen more and more
each day. Still, he managed to remain on his feet during the daytime, until the vigil of
Christmas. From that day on, he never again got up out of bed. After receiving the
sacraments, he died peacefully on December 28
th
at around the twenty-first and a
quarter hour. (Footnote says: This was the Italian mode of giving the time of the day. It
would be 2:15 P.M. in our way of indicating the time).
The strong man
This entire presentation, along with the other virtues that I have described,
acknowledgesthe many acts of fortitude he practiced in regard to himself as well as to
situations in general. It was a continual battle to overcome his own natural shyness
which had to be managed successfully; a continual struggle against each and every
type of fear that he felt, especially with reference to traveling; a continual effort to
courageously bear with his human proneness to illnesses; a faithful adherence, without
ever giving up, to seeking the interests of the divine glory; a patient and full-hearted
endurance, something that he had learned from his spiritual director, of the burden of
always seeking to do the will of God, specifically in caring for the Institute and the work
of the ministry, along with his copious letter-writing, all of which is so evident from the
many letters that, fortunately, have been preserved. So, in fulfilling the divine will,
despite the multitude of crosses and difficulties that he had to face, together with his
own deep sensitiveness to those things, he set aside any ambition for honors, any
yearning for self-conveniences or lucrative gain which, for example, were offered to him
by Leo XII. He simply kept on the path of a virtuous life without ever turning off either to
the right or left, making every strong effort to move forward in the way of perfection.
Indeed, he did so in a hidden way, but also manifestly, as his ideas became uniformly
coordinated.
He wrote (to Cristaldi, on a page that is not dated): If I am speaking now with a
certain clarity, it is, indeed, because God is impelling me to do so, and I must not omit
at all whatever is committed to my care since this is all Gods cause. That is the primary
thing and it is to be handled with energy and with evangelical liberty. In sending
Cristaldi a letter written by the Marquis Mosti on September 9, 1825, he said: Read it
419
to His Holiness for his peace of mind, since we are obliged, even until death, to defend
Gods cause, otherwise we will be blameworthy in this matter. We are living in a time
when we need the courage of St. Charles Borromeo. Prayers, along with the most
profound humility before God. He wants our Congregation. He will defend it. On
September 1, 1825, he wrote: In accordance with our fundamental principle to make
use of all means for defending Gods Congregation from diabolical attacks, I am
enclosing a packet of papers which, if you think it is a good idea, you could have His
Holiness read, pointing out to him that we did not preserve a lot of documents which
might have been very opportune for this present situation. Then, on January 26, 1827:
Crosses are not lacking nor will they ever be. At times, my heart falls into a state of
dejection, deficit virtus mea; but then I come to realize that God wishes me to be
courageous and so I say: Fiducialiter agam et non timeboDeus meus et omnia
On January 3, 1828, he had written: The missionaries are already back in
Terracina and in order to send them there I had to take on a small debt so as not to
allow the devil a victory. What else could I do? I am feeding on the bread of pain, but
may the lovable, every most lovable God be blessed. However, I must confess that the
worries of this past year, despite my having sought to offer them to God, have
diminished the vigor of health that I used to have before. They have been the cause of
a certain clashing of nerves that brings on weakness. Still, I keep helping the
Congregation, the ministry, the houses of studies as best as I can and I assure you that
the problems keep increasing day by day. Recommend me to GodI keep making a
review of my omissions in order not to overlook anything pertaining to the
Congregation. On June 3, 1827: Just between us, I feel within myself a certain
weakness due to disturbance of the nerves as well as stomach problems which, little by
little, are causing me to become more and more sensitive. That, however, does not
prevent me from the execution of my duties and it seems to me that God, through my
suffering, wants me to handle well the total burden that the Lord has placed on my
shoulders. Cunctis diebus, quibus nunc milito, expecto donec veniat immutatio mea.
This is my greatest concern. On June 28, 1827: If the Cross were missing, so too
would be the inheritance left to us by Jesus Christ. Human nature may be resentful and
would like to put it otherwisebut obmutui et siluipati et non loqui. Then, speaking
of the ministry in Rome during his first years, he wrote: I notice that one gives in too
easily to apparent reasons, reasons submitted also without an evil intent; however, to
do good work, we need to follow our strong and decisive system, otherwise, nothing
would be accomplished.
So, in carrying out his duties, whether of justice or charity, he continued making
use of every means for supporting Gods cause. Along with his concern and care,
whenever he was unable to see the effect that he was looking for, he was resigned to
the divine dispositions; he would set up a basic program for effective work and offered
to God his good intentions.
I must not remain silent about certain acts of fortitude which I mentioned on
other occasions. He had brought out the very best in his more admirable missionaries
in the exercise of the ministry. He had laid out the method which, as the Servant of God
would point out, had been reviewed and approved by his spiritual director, Albertini.
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This, he had printed in Rome as a directive to those who wished to make profitable use
of it. Thus, with this method, as I have mentioned before, he was able to have regularity
and, in practice, one came to see just how useful it was in the care of souls. It
enkindled a holy fire in every place that it was used and even those who tried to avoid
attending a mission were captivated. In Ascoli, there was opposition raised about the
method and its functions, even before they got there. The Servant of God, who already
was under fire, nevertheless went ahead with it by sending there, as I pointed out
elsewhere, two missionaries who were to find out fromthe bishop whether he wished to
have only a retreat which did not include the other ceremonies. In this way, there was
an understanding respectfully made with the bishop and at the same time a firmness in
defending his method. The bishop, ultimately, decided to have a mission which the
Servant of God conducted, following his usual method and it turned out to be copiously
fruitful, as reported in the write-up that the pastor Fr. Amici made. Later, he did not fail
to win over the mind of the bishop when he offered himself for a ministry without the
special functions, namely, a shift of retreats that he would return to conduct. But, he
repeated that he could not make any change in the method for missions, since that was
something derived from the Saints and not something of his own. This attitude can be
verified very clearly also from what he wrote to Fr. Giovannelli in Ascoli.
For the mission in Forlimpopoli, as I have likewise stated, he went there despite
the fact that beforehand he had gotten a threat to his life if he would appear. He did go
there with only one thought in mind, the mission was wanted by God. When he arrived
there, rather than show timidity, he courageously opened the mission using St. Pauls
text: Mihi vivere Christus est, et mori lucrum. It turned out to be one of his finest
efforts and very fruitful.
Likewise, on one mission, with a courageous spirit, he drank a preparation of
barley-water, as I mentioned elsewhere, after giving it a blessing, despite the fact that
he was told that it was poisoned. That was done in order that no suspicion would
interfere, as he said: Si mortiferum quid biberint, non eis nocebit.
Also, I mentioned before. he fearlessly took to his room a certain individual,
known to be a cut-throat, who was sent there by the sectarians to murder him.
Then, too, as I said previously, in August, he went to Comacchio for the mission
since no other time of the year was available for the people there. He achieved great
success even though the atmosphere was very threatening. He urged the others with
him to offer it up as a discount on their stay in Purgatory.
And on and on, without my repeating here the many, many acts of fortitude
which I have described in the course of my being examined.
Thus, too, in order to fulfill the divine will, he demonstrated fortitude in
overcoming firmly his human inclinations, both in carrying out his ministry as well as in
governing the Institute. He showed fortitude in his resistance to temptations and in his
victorious triumph over his passions. At another time, I mentioned that his most
frequent and bothersome temptations were those things that, for him, were contrary to
charity and purity. Some of the latter were so vivid that the Servant of God would try to
describe them to me by saying: My mind is like an anthill. But, as far as I know and
as far as I have noticed, he always rejected them as well as the former. From time to
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time, one could note his struggle from a movement of his head or from his brow a
movement that one uses in an effort to get rid of a temptation. However, those
movements were slight and rare as he tried externally to maintain the greatest natural
conduct and not allow them to be noticed. In those instances, he would likewise be
accustomed to utter ejaculatory prayers, the most frequent one being: My Jesus,
mercy. However, I was made more aware of his firmness when he, exercising his spirit
of freedom, would communicate to me his interior feelings, even though more
frequently it was done in the way that I mentioned before. On occasions, I felt that with
a certain enthusiasm he would say: No, and then repeat: My Jesus, mercy. Every
now and then, I would smile and say that there was nothing to worry about, but he
would say: Recommend me to God. One time, after he had asked whether he had
given consent to a certain sudden temptation, fearing that he might not have rejected it
quickly, I told him that he could be very much at ease for there was no sin involved.
After a short while, he said: Pray to God that I be given a bit of peace, as often as it
pleases him, so that I can carry out my duties expeditiously. God began to give him
that peace during his final years. At the very end of his life, he confided to me, as I
mentioned elsewhere, that he had become like an
infant, that is, that he had reached total calm.
9. Chastity
Turning now to chastity, It is well-known how dear this virtue was to the heart of
the Servant of God. I have already made reference to this. Here, however, I shall
mention, as clearly as I can, howhe greatly abhorred anything and everything that was
in opposition to this holy virtue of purity. This was evident in his speech and
conversations as well as in his preaching, his personal bearing and in all of his actions.
It was especially in thosesituations which called for precise decisions that he was most
vigilant, circumspect and careful. He nurtured this virtue not only with a jealously
exercised control of his emotions but also with a lovable and singular modesty, evident
in his face. Fr. Pedini commented that people used to say: Oh, what a beautiful
impression the Servant of God makes. Pope Leo XII remarked to Canon Betti: He is
an angel, he is an angel. During one of his missions, some ladies kept saying among
themselves: Look there! This man is an angel, a St. Aloysius. And, in this matter of
purity, he was truly an angel. It was so, as far as I knowand have been able to learn of
him, throughout the time that I was close to him and heard his confessions. Likewise,
from what I have heard from others, the virtue of purity was for him his favorite virtue,
guarded closely in every one of its aspects.
This, too, was, for him, quite a principal point for the members of his
Congregation. He wanted them to shun even the slightest occasions and particularly
persons of the opposite sex, urging the greatest caution in handling this branch of the
ministry which he, industriously, would ordinarily avoid, if he could, and assign it to
others whomhe judged to be more experienced. He could not stand to see clothing that
fit too tightly or clothing that was not decent. He did not care to hear careless speech or
unguarded conversation nor see images, pictures or books lacking in purity. In this
regard, he had been given, among other things, a golden-gilded bas-relief depicting
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divinities which were scantily dressed. He ordered me to save the gold, but to burn the
rest. Along with other books, a historical, romantic novel was donated to our library.
Since it had not been sufficiently purged, he wanted it to be committed to the flames.
He simply did not wish to have that sort of material in our library. During one of his
missions, the case arose of someone defending the author Metastasio as not being
dangerous for certain people. He was very, very much saddened by this and pointed
out that the author himself had expressed his regrets. One individual wrote that the
Servant of God, on the occasion of giving a retreat, was lodged in his house and that
the Servant of God noticed that he had a copy of Metastasio in his library. The Servant
of God told the owner of the house that there was a serpent among all the good books
that he had in his library. He was referring to a copy of Metastasio. He asked him to
burn it. Even after he left that place, twice did he write to him about this same matter.
When that individual finally obeyed, the Servant of God sent him, as a gift, Valettas La
religione dimostrata e difesa.
Many times did he ask me to use paints in order to redo scenes in paintings or to
use art-pencils to retouch etched images that dealt with religious subjects. His
sensitivity in this regard would not allow the least infraction of modesty. Even in the
biography of St. Francis Xavier, there were certain stories which he wanted to have
described more cautiously, so, he ordered some things to be removed. He used to say
that anyone who sets himself down to write something should exercise caution and
that, without giving things due reflection, he can easily slip up. He even requested
Canon Palma to make those careful adjustments in the reprinting of the life of that Saint
as can be seen in a letter that he wrote to him. As for other situations dealing with this
virtue, I have spoken of them before and I shall not add anything further here.
10. Poverty
In reference to his observance of poverty, I shall say that he had possibilities of
making gains and of getting rich because of the favorable opportunities that were
offered to him, as I have already mentioned. He had every reason for living a more
comfortable life, both in regard to his own welfare as well as to providing better
conditions for his close relatives. However, in this matter, he used to say: Habentes
alimenta et quibus tegamur, his contenti sumus. Also, I shall mention that because of
the ministry, he likewise had to get rid of a small vineyard that he owned. In regard to
his relatives, he patiently endured the hardships resulting from a delay in payment of
his sister-in-laws endowment and the deprivation of its fruits. If I amnot mistaken, only
one hundred scudi were collected from that account in recent years. Then, he
consigned to his niece the small income due to him from the house that was owned on
via della Scrofa, which I referred to previously, and only a few pieces of furniture
remained. The Servant of God used to say to me that these things should belong to his
sister-in-lawand his niece and that they should not lack any necessity. When the three
of them would be dead, the family extinguished, the little that was left should go entirely
to the Institute.
Since he did not have the vow of poverty, he practiced this virtue after the
manner of De Sales and in accordance with his state of life, that is to say, with no
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constraints, in a purposely hidden manner so that one could not discern anything
externally. All would be done with a spiritual intention. This spirit of poverty was
manifested when, after a bit of reflection, he was seen to search only for the basic
means of sustenance. Also, one could notice that he would relate temporal things to the
eternal and would make use of each and every thing that was available, even to the
point of saving string, thread etc. He urged me to follow that example, to facilitate the
provision of things in the interest of divine glory.
I am not going to repeat things here that I have already mentioned before in
reference to the virtue that we are treating. I shall say only that he showed very little
concern for human riches and that I never saw or noticed his being attached to them.
Even if one noticed in his external appearance a certain propriety and liberality, he
never displayed a hankering for riches but only conducted himself in a natural and
unassuming way, as I said elsewhere. He required his sister-in-law and his niece to
maintain a similar attitude.
In reference to his Institute, he did not seek to found it in opulence, but made
efforts only to obtain whatever was basically needed for a proper state of life for his
clergy, occupied in the work of the ministry. Many times, he had to surrender himself to
the providential hands of God, as I described elsewhere. Anyone, who would take into
consideration the many and lengthy trips that the Servant of God had to make and
would try to estimate the expenses involved, regardless of all the efforts he made to be
economical, would find that to be awesome, not to mention the many, many trips
undertaken by his companions with additional expenses, all of which I referred to on
other occasions in speaking of our Institute. We become aware, likewise, of howscanty
the means were that he had and we come to see why, in writing letters to Cristaldi, he
was constantly insisting on getting either the regular endowments or extraordinary
subsidies. In a word, he was seeking to have means to provide the simple necessities
for subsistence and to meet the basic expenses. He prayed and had others do so too:
Panemnostrumcotidianumda nobis hodie, or, similar words, and nothing more than
that interested him. He used to say that the Institute would never have an excess
because there was always some place where missions or a series of retreats would be
given gratis.
In regard to this virtue, other points can be deduced from the other things that I
have mentioned in the course of this examination of me. Right now I shall report just a
few excerpts from the letters written to Cristaldi by the Servant of God. In one which
was written after August of 1822 at a time when the rescript of payment for the Province
had not yet been fulfilled and only a small monthly allotment made, we read: Despite
all, we are not discouraged. I would be disappointed if the Congregation were to be
born either through opulence or through other purely human causesWe must get the
Holy Father and the Secretary of State to acknowledge that our Congregation is in need
of special help because there is no doubt that it is making progress; and, if the situation
would arise, missions and retreats would indeed be conducted gratis. What St. Philip
used to say is not to be applicable to us, namely: Be careful that in having possessions
you might become lacking in spirit. The house in Giano and the one in Pievetorina
have consumed the little that I had. Everywhere there is poverty. But, Jesus was born
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on straw and died on a cross, so we are not afraid. Presently, I shall have to make the
rounds of the Province of Campagna, and with Gods help, I intend to do that with my
missionary staff, thus making some savings. St. Francis Xavier will be my help. Let us
be joyful to the glory of God. On June 10, 1823, he wrote: Likewise to be added is
that with us, if perchance a single paolo were available, even this would be used either
to admit the poor for a retreat, at no cost to them, or to give a mission to poor towns
with no charge to them. Or, finally, to give assistance to the poorest of our
housesBut, with the increase in our families and everything else that has been stated,
keeping in mind also sicknesses that may arise etc. etc. I believe that the first rescript is
directly in conformity with the will of the Lord. Five houses have been set up in the
Province, keeping in line with Rome, the center of Catholicism. (This variation of
thought occurred because that rescript for one thousand scudi per house had not been
carried out). Now, I am content that I have manifested everything, placing myself
completely in line with the will of God.
When he was told that other Institutes were managing to get along with scant
means, he replied in a letter of January 26, 1826: I wish all of them the very best and I
esteem them all. But, our Congregation is for the benefit of the clergy. There are those
who have the vow of poverty, and we, without having the vow, practice it and feel its
weight to the glory of God. Without wishing to be injurious to anyone, I might
respectfully say that we observe it better than those who take the vow. We chuckle to
the glory of God. After giving in detail the use that he made of the allotments granted
for the programs of the Institute and the works of the ministry, he added: In wishing to
attain our ends, the varied means proper to human beings are needed.
On July 15, 1826, he wrote: Still, I would like to have the subsidies, and, do you
want to knowwhy? In order to see our houses in the Province more firmly established.
On July 26, 1826: But, assailed from every side and laden always with distressful
worries concerning temporal things, I pray and I recommend myself. On September
15, also very probably of the year 1826, he said: On that occasion, try to ask for a
stable assignment for the directing of the Institute. You know all about my financial
situations and the burdens that are heaped upon me. You are experienced in what
relates to the ministry. I add nothing further. I point out only that postage alone is a very
considerable item now that I have been called upon to maintain a foreign
correspondence. You might assure the Holy Father that as far as I am concerned as
well as my own possessions, I have surrendered myself in such a way to the goodness
of God that I seek nothing other than giving him glory. However, it is inevitable that I
should make known to him the needs of our Institute. On another page he said: I
would like to have a temporary grant, at least to be able to govern the direction of our
Institute. I am hopeful that the Holy Father will be willing to show me this act of charity.
And, do you know why? Because for me it is a painful thing to be bothering you. God
looks into my heart, he knows all, he recognizes all. On June 24, 1827: Yet, I see the
burdens increasing day by day, and I must keep an eye on all of the objectives of our
Institute. I would like, if it be Gods will, that the Holy Father remember to provide me
with a subsidy for the management of our Institute. On June 29, 1827: The only
benefice that I have, one burdened with a rental payment of 50 scudi, I received
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through the favor of the now-deceased Cardinal Fontana who wished to have me in the
Secretariat for ecclesiastical affairs. It is almost enough, believe me, just for my postal
expenses. Our business affairs are becoming more numerous, the letter-
correspondence is growing larger, and certain expenses required by the ministry are
inevitableI am not asking for riches or anything of the sort, but simply enough to be
able to pursue my career which, at the cost of any sacrifice, even to go begging for
alms, I wish not to abandon, if God, in his mercy, finds me worthy of continuing it
Taking everything into consideration, both spiritually and temporally, the mission
houses have always been, shall I say, revolving continually before my eyes. The
situation of scant means and the many commitments made cause me to realize that I
must plan carefully to see that nothing is lacking that is essentialThe Holy Father,
when he was Cardinal Vicar, had also given offerings to me, and I, with proper
manners, thanked him. I am hopeful that as Pope he will be mindful of me and thus
provide me with a bit of, shall I say, comforting respite and restore me to a state of
tranquillity.
From all of this one can see how he was insistent about getting needed means
for the continual spread of good work as well as to see how systematic and deliberate
he was in the management of the Institute. In the work of the ministry, all was done with
justifiable motives, establishing principles of possession and not of begging. He wanted
everything to be set up properly before he died. But, things went on just as everyone
experiences and, even though God always wonderfully provided things, still the Servant
of God did not run short of suffering. His heart was set on spreading ever more widely
the programs for giving glory to God, and he would have been able to do more if more
means had been made available.
He was most eager to have a greater number of young boarding-students,
preparing them for service in the Church, and thus bringing about that longed-for
Reform, but also to bring about an improvement in the future of his Institute. However,
the works of the Lordhumilitate vult crescere and so he kept moving forward as best he
could.
So, too, one can see from all this how, except for the sake of propriety and
decency, he eschewed any superfluities and wanted his men to do likewise, as I have
mentioned elsewhere, and howhe showed a healthy detachment fromthings just as he
wanted us to practice.
11. Obedience
Now to the virtue of obedience. Already in many places I have described how
close this virtue was to him and how, on many occasions, he practiced it. For the
moment, I have nothing more to add except to say that he was very obedient to his
confessor. In the many instances when I heard his confession, he never uttered a
contrary syllable nor showed even the least opposition, being only content to say that
he surrendered each and everything to my conscience. (This is something quite
remarkable insofar as he was willing to submit his judgment to mine). I am certain that
he did so with the greatest tranquillity. Every once in a while, when he was experiencing
interior tribulation, he would ask me for absolution, at least for an augmentum gratiae,
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as he was accustomed to say.
12. Humility
NowI move on to speak of the virtue of humility. After everything else that I have
said, it appears to be quite clear that the Servant of God was very well-founded in this
virtue. Certainly, the life that he led could not be other than a result of his firm
foundation in that virtue. Furthermore, this virtue was fully evident to me just as the
others were. I know that it was so dear to him that he always spoke of it with the
greatest reverence.. His knowledge of himself and his knowledge of God were such
that, as far as I could see, he never really was subject to bothersome temptations
against this virtue. I remember that on one occasion he made an effort to accuse
himself of a certain failing in humility but he suddenly had to retract it. He used to say
that humility is the confession of truth and that the truth is: God is everything and we
are nothing more than misery itself. Because of his self-knowledge and his knowledge
of God, he would say and would write the following at times: Ego sum vir videns
paupertatemmeam; abyssus miseriae invocat abyssummisericordiae; cumhaec omnia
feceritis, dicite: servi inutiles sumus. Whenever I would say to him: Dear Canon, if
you do not become a saint, I would be worried. Then he would reply: Pray to God that
I be saved. So lowly was the idea that he had of himself that he wished that he could
end his life by simply being the sacristan in Giano. When he would make remarks like
that one could see that they truly issued from the depths of his heart. Whenever he
found that he was enjoying some particular good thing, he would always give credit for
it to the Lord and to him alone he gave all the glory. He wrote to Cristaldi: Let glory be
given to God and let me be disregarded; let us keep moving forward. At times, when
he would be chatting with me, he would say: I am a miserable sinner; at other times,
quite submissively, he would say: Pray to God for me so that I will know how to make
proper use of the many graces that the Lord gives me. Who knows the accounting that I
will have to make to God?, and similar comments. On May 12, 1831, in writing to Maria
Nazzarena, a Clarissa nun in Piperno, he said to her: You asked for news about me.
Here it is: I amalways busy. HowI amwith respect to my spirit, God will make known to
you, if you pray for it. I am most needful of everything. In short, that is the plain truth.
Because of the lowly estimation that he had of himself, it followed that he would always
speak respectfully of otherswhenever he noticed in themsomething good which he did
not see in himself. He tried to remove the defects he saw in himself, not in others. So,
on a number of occasions, I heard him say, while speaking of someone else: May he
be blessed! And blessed would I be if I had the virtue of that person!, or similar
observations. Yes, we are all sick people in the great hospital of the world.
He never spoke in any way that was advantageous to himself except when he
saw that it was something that would contribute to the glory of God. Whenever he said
or did something which might redound to his own honor, as far as I could see, or on
those occasions when he might be speaking of himself or things that belonged to him, it
was always done in a way directed measuredly toward a purposive objective, as he
would raise his eyes affectionately toward heaven in acknowledgment of his benefactor.
He withdrew to Giano at the beginning of 1826 in an attempt to escape a promotion,
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fearful of being summoned. He wrote to Cristaldi and described to him the life that he
was leading in Giano and then added: It seems as though I have become a parrot in
spouting everything that virtue should tend to hide within itself. But what is one
supposed to do? Sometimes we must have before us what the Apostle says: Veniam
ad revelationes, etc. etc. In saying that, he was urging him to remove him from that
promotion. Likewise in other circumstances and for the same reason of giving glory to
God, he made it clear, always quite rapidly and with a sense of mature judgment, that
all that he was promoting was done with that motivation. It was very evident that the
one speaking and acting was a man of humble heart. Again, in that same way and for
that same reason, whenever he would begin a mission, he would introduce himself with
a certain degree of humble solemnity which caught everyones attention; he carried out
the ministry in a similar fashion which caused people to draw close to him, entire
groups of people waiting to hear whatever he had to say. Indeed, in those missions
which he conducted by commission of the Holy Father, whose blessing he gave
whenever he had made a request for it, he presented it with an even greater
magnificence so as to give even more accreditation to the ministry and exhort the
people to seek divine mercy. These procedures were simply the means that he used to
give glory to God and to benefit the souls of the people. Then, too, as far as I can
recall, he never wished to have any credit given to himself nor did he ever utter a word
or do something that would be to his own advantage. Very dear to his heart was to lead
a hidden life, recognizable in his following of the methods of De Sales, even as he was
involved in public life.
In reference to his use of abilities, he never was ostentatious about his learning
nor did he make a show of knowledge, but only made use of them in a natural way to
give glory to the Lord. Whenever anyone would approach him for some advice or for
direction, I noted that at times he would be rapt in thought, as it were; on other
occasions he would turn to prayer or would take time in giving an answer, even,
occasionally showing signs of being ashamed of himself. The now-deceased Canon
Palma reported that when he was with him in the work of the ministry, he asked him
one day about the faculties which the Servant of God could grant. Palma pointed out
that the Servant of God himself did not want to solve that particular case but wanted
Palma to do it with the faculties provided. He would admit his lack of knowledge
whenever he did not have that knowledge. He would say to me as well as to others: I
am a jackass, I ama dumbell or similar remarks. He substituted for me here in Albano
in conducting classes, as I mentioned previously, and when I returned, he ordered me
to read what he had presented and to correct his mistakes. This really surprised me
since I needed to learn from him; I could not help but make that observation to him. He
remained silent. This same thing would occur at the times when he had to send out
circular letters or letters of instruction. He was afraid of making a mistake.
I might likewise point out that in 1835 when he attempted to put the rule in
working order and give it final touches, he did not want to do that on his own. In the
confusion, he would dictate things to me and then direct me to put it in proper form and
later have it put into good Latin by one of our members, as I mentioned elsewhere.
There were times when I noticed how he abased himself to such an extent that one
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would bethoroughly convinced that he considered himself a dumbell. Because of that,
it turned out that he would often seek counsel and, depending on the situation, would
even consult with the Brothers, as I mentioned elsewhere. He would rely on the
judgments of others, would ask advice about cases of conscience, would ask how he
had preached, would inquire whether he had made any errors in his speaking. He was
delighted to have his shortcomings made known to him, to receive correction. He would
express his gratitude whenever anyone warned himabout something. He demonstrated
the greatest docility, even on certain occasions becoming childlike.
When he felt that his judgment was in harmony with the truth, but was not
altogether certain of it, or when someone disagreed with it, he would reply: I am a
dumbell. I observed that only when it was something which he could not or should not
accept, that he would speak out frankly and say what he was supposed to say,
energetically and decisively, but without being contentious. It was sufficient for him
simply to point out the truth convincingly and cut short any useless discussion. That I
witnessed many times.
Even though he was very capable in his directing of souls, a gift from God, still in
his own estimation he considered himself to be inept even though he had been given
assurance of that quality by Albertini himself. Sister Maria Nazzarena, a Clarissa nun in
Piperno, asked him to be her spiritual director upon the suggestion of Monsignor
Manassi. This can be noted in a letter written by the Servant of God to her on July 17,
1826, in which he says:
However, you are relying on a fragile reed when you have recourse to this wretched
person. It is God who is wonderful within us, and with all my heart I have prayed that he
would communicate to me his heavenly inspirations for this present situationI shall be
ready to do the will of God to the extent that he himself renders me capable of being
helpful to souls. On January 29, 1828, he wrote to her: I assure you, however, that I
am not fit to accept the position of spiritual directing due to a lack of the full knowledge
that is requiredsomething granted by Godyes, it is true that in order to be a good
guide, it is necessary that I have preached to myself Still, I have accepted yours
because God so wills it.
He lived thus stripped of himself so that the only thing that he sought was the will
of God. This attitude can be traced either to the direction given to him by Albertini or to
the counsel given him by Cristaldi, or even to others. In confidence, he used to say to
me: I have never done my own will. I point out that in order to followwith simplicity the
direction and counsel that he received, he did not fail to face and sustain difficulties, as
we have also observed. Rather he would say that he preferred to be obedient than to
be in command. Not only would he say that but he also practiced it with the same
obedience that he required accordingly of anyone who was subject to him. This, too, I
noted on various occasions. Whenever he was given praise or was applauded, I noted
that he would attribute all to his God, and, with a certain loving glance heavenward,
would give himthe glory: Soli Deo honor et gloriaomnia a Deo. God is everything: ad
maiorem Dei gloriam, and similar expressions. Occasionally, I observed that in those
cases he would purposively change the topic of conversation with a marvelous natural
ability.
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Fr. Ubaldo Ambrosini reported that Fr. Luca Masi wanted to give the Servant of
God a token of his delight in seeing him again when he was scheduled to arrive in
Pennabilli in October of 1834. So, he arranged to have a display of fireworks. When the
Servant of God heard them, he turned to Fr. Pedini, a native of that location, who was
accompanying him and said: Look at that! See how your fellow citizens receive you
with honors! Thus he attributed to others the honor that was being shown to him.
He did not want to be called the Founder and we had to guard against calling
him that because he would quickly respond that the Founder was Albertini (as I
mentioned elsewhere) and that he himself was doing nothing more than following the
instructions that Albertini had given. Only during the final years, I think it was in 1836,
after he had been given a rather strict and decisive talking to, that he modestly kept
silence, as I myself noted.
During 1824, he sent to Cristaldi a letter that was addressed to himself from
Canon Fr. Francesco Sorricchio, dated November 24
th
, in which he was given praise.
The Servant of God wrote: the words used by the Canon Penitentiary who is writing
from Atri are indeed intended for praising and blessing the mercies of God. As far as I
am concerned, I say this with that liberty of spirit which we have with each other, that I
would like to do much good work but not to be named in person. So, you would be
doing me a favor and a charitable act by saying, in general, that a priest representing
the Holy Father etc. Ultimately, I am hopeful of completing my days in Giano, that most
beloved place of solitude etc. Likewise, when his Eminence, the bishop of Ancona,
wrote to him on 26 July 1826 saying: in Ancona you have left a strong desire for your
presence because of your learning as well as of your zeal, the Servant of God, wishing
only to make known the fact that he was sought after for the work of the ministry, sent
that letter to Cristaldi, but wrote on the back: If, in Domino, you think it is a good idea,
have the Holy Father see thisremove any words that refer to me. The substance
alone is sufficient.
In the same way, when a sonnet dedicated to Cristaldi was sent from Rimini to
the Servant of God, he sent that to him and wrote: You can be assured, my
Monsignore, that if I had been in time to prevent that dedication, I would have stopped
it, realizing howyou feel about such things. But, post factum, one must be patient. God
would want it so. May this not upset your sense of humility. I want you to knowthat last
year I accidentally sawa dedication being made to me, a veritable blockhead, but I had
to bow my head and say:
Quod domino placet, fiat That is the way that the Servant of God regarded the words
of praise given to him by the world.
One time it happened that a certain individual was given honorable mention in a
particular report that had been printed. The person wrote to the Servant of God
expressing his displeasure. The response of the Servant of God was approximately that
the praise was being given to God and that there were many other reasons for being
humble. In saying that, he wanted to point out not only howhuman praises ought to be
evaluated but also his own way of thinking and handling that situation. He fled from
human praises any time when people wanted to give him honors. To prevent them, he
would decline them, if possible, as I saw and have reported a number of times in the
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course of this examination of me.
Here I shall relate only what the now-deceased Canon Palma said in one of his
own handwritten reports: In Atri, the humility of Fr. Del Bufalo was exposed to a
difficult test. Since he was going to have to leave on the following day, after the close of
a mission, the citizens were making plans of showing himhonors upon his departure. In
order that he might not be able to escape them, as the night grew darker, they placed
guards at all the gateways. The Servant of God, feeling desolate about that plan, called
in Ignazio Pretaroli, begging him to find some way of avoiding those horrible honors.
The solution that Pretaroli cooked up was happily successful, namely, that Fr. Del
Bufalo should hide his crucifix under his cassock and remove his biretta, putting on a
priests hat. Once the two items that distinguished the missionaries had been hidden,
they would then avoid using the gate called the Capuchin gate through which
missionaries heading for the Marca region would depart, and, with his face covered with
a black cloth, like one afraid of the cold, night air, he would simply be taken as one of
the many priest-confessors who had come to Atri and, with the termination of the
mission, would be returning to their own domiciles. Thus, before dawn broke, Del
Bufalo, accompanied by Pretaroli, observing the aforementioned precautions, left
through the St. Dominic gate without being stopped. When both of them got to a point
where the route to be taken was identified, Pretaroli informed him of a secret place
where he would find a horse available which he had arranged to be awaiting him..
Then, they separated. Pretaroli, as best as he could, kept his eyes fixed on the man
who was scurrying off with great concern over harsh pathways to hurriedly flee those
demonstrations of honor which many others would have hastened to accept for
themselves. Up to that point, this is Canon Palmas narration.
Far from the Servant of Gods mind was the idea that he could do anything by
himself or due to his own powers. This truth was very clear in his mind and I myself
witnessed it, shall I say, a thousand times. It can also be deduced from all that I have
described up to now. Even though he might have been extremely sensitive to
humiliating circumstances, as I have pointed out, still he embraced all with resignation,
which can likewise be seen. I shall add here that besides all those instances
encountered by him which I have mentioned and which he endured with a noble spirit,
he encountered quite a number more through mortifying situations, ridiculings, insults
and villainous treatment which were, at times, hurled at him. These, too, he sustained
silently and peacefully with a generous spirit as long as they were not directed to harm
the nature of the ministry or its work. In those cases, he was mindful of his
responsibilities. Fromtime to time, he would rightfully repeat for me the text: Propter te
mortificamur tota die; or another: Ut jumentum factus sum apud te; and at other
times: Ama nesciri, et pro nihilo reputari and I will glory in my infirmity and similar
expressions.
When I was with him for the mission in Civita Lavinia, I was able to hear one of
the defenses of his preaching. I notedthat he said this with an emphasis that obviously
came directly from his heart: Domine, pati et contemni pro te. I recall very well that
this remark of his made a very deep impression on me and I said to myself: that kind of
preaching, indeed, demands a good supply of virtue. I have always retained those
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words.
He felt unworthy of the attentions that were shown to him. Fr. Domenico Silvestri
assisted the Servant of God in the long and laborious trip from Giano to Ariano as well
as during the mission there, since Bartolomeo was convalescing and had been left in
Benevento. He reported that the Servant of God assigned himto conduct the mission in
Vitulano. Fr. Silvestri felt that he would not be able to do that while being separated
from the Servant of God. The Servant of God threw himself at the others feet in an
effort to kiss themin gratitude for the charitable assistance that he had shown him. This
act of humility, generally speaking, was practiced by him with others as well as toward
myself.
Inimical to any showy display, he tried, as best he could, to handle things with a
modest simplicity. As much as possible, he sought to avoid disputes, voluntarily yielding
when his responsibilities allowed and would remain silent, unless the glory of God and
the welfare of souls required him to speak out. He did not meddle in things that were
none of his business. As long as he was the superior, even in our own houses, he
would humble himself to the point of asking permission from those in charge, for
example, to visit with the boarding-students, to make a certain expenditureLikewise to
be noted is that, in other circumstances, when the dignity of his position would permit it,
he would surrender the seat set aside for himto others. Likewise, while administering a
test for our boarding-students, a distinct place was reserved for him, but he wanted the
teacher to take that place while he would sit down in one of the ordinary seats. More
than once, when I would be walking down the street with him, he would offer me his
right hand even though I would tell him that it embarrassed me. Not only did he never
have a hankering for positions nor cultivate notable ambitions for gaining them, but he
would constantly decline them and would do everything he could to avoid any
circumstance that would be offered for his own advancement. This can be seen in a
letter that he wrote to Cristaldi. Not only did he see himself as unfit for promotions but
was even more convinced that it was the will of God for him to continue in the career
that had been undertaken. He would be unable to remove this firm conviction except
under obedienceHe urged Cristaldi to make every effort to defend his position and
help him to continue his private style of life when Pope Leo XII was planning to send
him to Brazil. The same was true when word got around that he was to be promoted to
the episcopacy. He did not wish even to be a bishop in partibus In 1828, when he
was in Rimini, someone wrote to himthat he was being considered for a promotion, On
November 3, he wrote to Cristaldi: May what follows be kept in sigillo naturale. There
is a person who has written to me (I cannot name that person) that, perhaps, thought is
being given to my removal from the assiduous life of the ministry. I hope that this is not
at all true. So, you, who are in Rome, please strongly oppose any suggestion along that
line, since I am desirous (as long as it always pleases God) of dying in this holy
Congregation which I would like to see prosper even with the shedding of my own
blood. May this observation be sufficient, with the customary reserve, to your charity.
For the Servant of God it was the greatest feeling of glory to live and die in the
Institute, even as a simple individual, applying himself to the work of the ministry,
attributing that to a particular grace of God of which he felt most unworthy. He was not
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in the least interested in getting positions, dignities or honors. He used to say to me that
the position that he held, that is to say, Director General of the Institute, was for him a
burden and that he had tried to renounce it. It was only because it was the will of God
that he felt at ease about it. Again, he would say to me: I have never looked for
anything that involved gaining a position, surely not now; may God free me from
anything of that sort, and similar expressions. Another time, he said to me that if he
had been seeking positions, he would not have been lacking in opportunities, including
the encouragement received fromhis friends. But, he simply wanted nothing of that sort
and was content with that.
His humility led him to hide himself from the eyes of others. Here in Albano,
when someone would come asking for the superior, I recall that more than once he
would send him to the local superior, saying to the person that he himself was not the
superior, that is, the local superior of that house. Another time, when I told him what a
particular individual who had come there was asking for, something pertaining to him,
he replied that all that was needed to be done was to inform him of what was
necessary. Furthermore, on one occasion, we went to pay the usual visit of propriety to
the Holy Father who had come here to Castello, even though I had not heard of how
this was arranged. The Servant of God presented himself as a simple missionary who
was appearing there in the name of the community. He did not give his name, but,
when the Pope left and had gotten into his carriage, the Servant of God waved goodbye
to him and then laughingly said to me: The Pope recognized me. Perhaps someone
in the Popes entourage mentioned his name.
His humility was also evident in the way that he applied himself to the necessary,
humble chores of the Congregation. Very willingly, he would do the sweeping in the
church, decorate the altars, put things in order in the sacristy, serve Masses, transport
materials, sweep out rooms, do the dusting, take down the curtains, make beds, wash
dishes, straighten things in the refectory, clean closets, wipe dishes, rinse out glasses,
be of help to the cook and other similar things. In 1820, the first year that I was in
Giano, to my utter amazement and edification, I noticed that he waited on tables with
obvious delight and propriety. He would do the reading at table, he would visit rooms to
see that water was provided there and that nothing necessary would be lacking.
Likewise, I noted howhe took care of the clothes-closets, folded articles of wear, shook
out the bed clothing, set aside anything that needed to be repaired or patched. I heard
someone report that when he was in Giano he even helped in making the bread. In
short, he conducted himself at times just as a Brother-in-service, even though he was a
missionary and a superior. What is even more remarkable is that he did that with such
detachment, with such exactitude and with such a generous spirit, demonstrating the
joy that he experienced in occupying himself in those lowly tasks. Never did I witness
him acting flippantly or insipidly, nor in a childish, vain or unbecoming manner. His
gestures, his words, his actions everythingreflected that solid humility that was so
deeply-rooted in his heart.
I shall conclude, now, by saying that as far as I am able to judge from what I
myself have witnessed, from what has been provided to me by others and from what I
have learned by reading his letters, the Servant of God possessed all of the theological
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virtues along with the cardinal virtues and their subalterns.
13. Prayer
That the Servant of God applied himself to prayer, I have already referred to in a
number of places and it is evidently clear from the content of the letters which I have
reported as well as many others. But here I shall add more expressly that since he had
dedicated himself to an active type of life, there were times when he would be unable to
set aside a specific period for prayer. However, he did manage to arrange that as best
he could for the nighttime, as I have mentioned elsewhere. He would offer to God his
desire for holy prayer whenever he was unable to arrange for it as he would have liked.
At times he would make known to me his desire for prayer. He would indicate to
me that God had him occupied in other things and was not providing him with a
convenient time for it. On December 18, 1830, he wrote to Maria Nazzarena, the
Clarissa nun in Piperno: I ampresently in need of special prayers because of a retreat
that I must give for the feast of Christmas, as well as for so many problems awaiting me
at my desk. Pray that God will give me the strength, both physical and moral; even
more so, that while I am concerned about others, I do not become forgetful of myself.
God gives me a strong desire to pray, but then I cannot find the time to do that as much
as I would like. You supply for me.
So, depending on the nature of the ministry, he accompanied his activities with
prayer. The method that he followed in praying was made quite clear to me when he
would either be uttering ejaculatory prayers and aspirations, or displaying his affection
for the Lord with a glance heavenward, or, when he would speak animatedly and with
that spiritual fervor that he maintained in his activities.
However, in addition to those ejaculatory prayers and aspirations, he made room
for both public and private vocal prayer, as I pointed out elsewhere, as well as for holy
meditations. On one occasion he would be giving thanks to the Lord, at another he
would be imploring divine mercy or he would be asking for newgraces to be even more
closely united to his God.
His most assiduous meditation was the one that he would make on death. He
himself used to speak to me about this, as I have already mentioned. He likewise
meditated on the divine mysteries, especially that of the price of our redemption. He
was greatly pleased when, in our community life here, we would make use of the
Manna dellanima written by Fr. Segneri. One time, when another author was selected,
I recall that he told me to restore the aforementioned Manna dellanima. Fromthis, one
might argue that voluntarily he would make his meditation on one or the other scriptural
passage, although I do not recall whether he expressly said that to me. Furthermore, I
am able to say that on one occasion I sawhim read a second time one of Fr. Segneris
meditations, one that he had already made. Likewise, I can remember that one time,
while we were traveling and it was the regular time for meditation, he provided us with a
theme for that meditation based on a scriptural passage, but I do not recall now what
that theme was. In a letter that he wrote to Monsignor Ginnasi on February 27, 1813,
already referred to by me, he mentioned that during the time of his deportation he was
using the meditation book written by Fr. Avancino. Then, too, without wanting to do so
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and at an unusual time, I surprised him while he was in prayer in church before Jesus in
the Blessed Sacrament or in the choir area, praying before the altar of the Madonna. I
said without wanting to do so because I was not spying on him. I knew very well how
displeased he was with anyone watching him.
There can be no doubt at all about his perseverance in prayer even to the time
of his death. I witnessed this dedication to prayer not only through the course of his life
but also during his final illness when he would often turn to God. Then, too, on the day
before his death, I arrived in Rome and either fromhis niece or fromGiovanni, his aide,
or from Paolina Del Bufalo, I learned that he had told the doctor that he should not be
concerned that he was confined to bed, but that Giovanni had brought in a small
Christmas crib scene and that with that scene before him he was enjoying deep
consolation. Approximately, here is what happened. I noticed that the little crib was
placed on top of a cabinet facing his bed and in front of an image of St. Francis Xavier.
It seems that I can recall howhe maintained then that same method of prayer. with the
same fervor if not a greater one. I do not remember seeing him show the least loss of
spirit. On only one occasion, and that was here in Albano when he was being
oppressed for the last time by his illness, did I see a loss of spirit. He simply was unable
to expel the congesting phlegm and with a sudden burst he invoked the help of St.
Francis Xavier as he let out a small lament. But, at the same time, I noticed that
instantly he got hold of himself and resigned himself to the divine will.
I am not aware that in his prayer he ever committed a real moral failing. I know
that he, indeed, prayed with faith and great trust. This was evident in the promptness
with which he turned to God, showing his own strong desire to be prayerful, as well as
in the insistence that he showed in recommending prayer to others and by the great
esteem of it that he held, so clearly demonstrated in his talks. Likewise, I know that his
prayer was directed to God, asking to be more closely united to him, to perfectly fulfill
his divine will, to cooperate fully with the graces granted to himby the Lord, to carry out
his duties with exactitude. Furthermore, he prayed for the needs of the time, for the
Reform of the world, for the conversion of sinners, for the salvation of all souls, for the
needs of the Institute which was so dear to him since it was the work of God and willed
by God for the sake of the Reform. All of these points are clearly seen in the letters that
he wrote. One can observe in themhowhis soul was directed by the spirit of prayer. He
prayed with a completely pure conscience and we have seen how he viewed the
blackness of sin. I shall say that he wished for nothing else than the will of God and in
accordance with that spirit he entered into prayer. This, as the above, can also be seen
in his letters as well as from what I myself know from my own association with him.
In regard to the method of his prayer, that was dependent on circumstances and
what the difficulties of his work permitted. He would pray either kneeling down, seated
or standing, in whatever position possible, but always with composure and poise, as I
have observed elsewhere.
Finally, with reference to the fruits of his prayer, this can be easily seen in the
fervor of spirit in which he maintained himself, in the special assistance that God gave
him, and from everything that he did for the glory of God and the salvation of souls,
together with his own advancement in perfection, all recognizable in the things that I
have spoken of on other occasions.
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14. Works of Mercy
I shall not spend time nowrepeating that the Servant of God exercised the works
of mercy, both corporal and spiritual. But I shall say that, keeping in mind the salvation
of his neighbor, he directed his thoughts and activities toward that goal and he
persevered, either directly or indirectly, with the aid of others to that end, as I have
explained elsewhere. In addition, I will point out that during the final years of his life, the
activity that he showed earlier began to lessen due to the weakening of his physical
strength, as I stated before, even though the desires in his heart certainly did not
lessen. So, that was the faith that inspired his life work, just as I described it, which was
quite extensive even as one sees his energy gradually decreasing. Occasionally he
would say to me during those concluding years of his life something more or less like
this: "I realize well that the work of the ministry calls for youthfulness, and I am just
dragging along". At other times, he would say: "I just keep trying to do whatever I can".
As for the other works, he exercised themas the opportunity offered itself and as
things came into his reach. In regard to those things too I have given some
explanations so I do not see the need of saying anything further at the present time
other than to declare that there never was an act that was completely lacking in morality
especially since I knew that he would constantly make an examination of his very
sensitive conscience with reference to sins of omission. Quite often he used to say to
me: "Let us examine our conscience with respect to omissions"; at other times he would
say: "I always check my conscience in order not to be guilty of an omission. I try hard
not to commit an act of omission; I fear committing an act of omission". Furthermore, he
would point out that it is not sufficient to avoid doing something sinful, nisi etiam
quisque studeat et bonis operibus insudare. We will have to render an account to God
also in regard to the good that we failed to do (I think that is what he added) due to our
own negligence". At times he would repeat saying that in regard to the Lord we read
that: 'pertransiit benefaciendo'. At other times he would say that it is not enough to do
good work, but we must make every effort to do it with perfection. That does not consist
in doing overly great things (roughly speaking) but doing ordinary things with a great
spirit. I always observed him following these basic attitudes and principles.
So, the fact is that, if in his activities he did something wrong, that would certainly
be forgivable, keeping in mind the human condition which is always limited in nature.
For example, because of reasons that I referred to elsewhere (it seems to me I was
reviewing something) he showed a bit of over-enthusiasm which appeared to me to be
a lack of virtue, or the showing of little patience, or the lack of mortification. Immediately
after that occurrence, he turned to me and asked me whether he had done something
wrong. Since I did not give himan immediate answer, he suspected what was going on
in my mind and he said: "I am not asking you whether I am lacking in virtue, because I
know that I must be more virtuous (I do not recall all of his exact words, but
substantially, this is what he was saying) and that I must pursue perfection. I want to
know whether I committed a sin". He was asking this because he wanted then to
confess his wrongdoing. At that point, I assured him that he had not committed a sin
and the matter ended there. This could be said of other similar situations.
I shall add that he struggled to maintain control of himself Since he was quite a
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sensitive person, as I described elsewhere, on one occasion when he wanted to
indicate to me the passivity which he was enduring along with his state of displeasure,
he said with a restless spirit: " So, what is to be done?" Likewise, in giving alms out at
the doorway, in order to make things done in a more orderly way and with less
showiness, he tried to adjust his temperament more easily by setting up a specific time
for this. This interpretation appeared to me to be a bit harsh after a number of incidents,
still, it caused me to understand that in certain cases a special virtue is called for.
Elsewhere, I spoke of the other things.
15. Mortification
Taking up nowthe topic of the mortification of his flesh, I find that I have likewise
explained that not only was his body exhausted by the onslaughts against his health
which kept increasing more and more, but they were aggravated by the continuous and
painful trips he had to make, the work of the ministry, the observance of days of vigil
and days of fasting ordered by the Church. I have previously mentioned how he
persevered in the mortification of the flesh.
Here, I shall add that I am not aware of his being guilty of anything through his
own fault because, as far as he was concerned, he kept everything in mind and what he
did was considerable. Nor am I aware that he was excessive at any time since he led a
very regulated life with Gods help, as I have pointed out elsewhere. Even though he
may have gone a bit too far in accepting the mission in Rome at the Chiesa Nuova (for
he was not feeling at all well), he did that because he did not want to refuse it and
because, as I see it, without his being conscious of it, he was supposed to verify what
had been predicted, I do not know precisely by whom, that before he died he was to
conduct a mission in a large city. I do not recall with clarity, but it seems to me that it
was from the Servant of God himself that I learned of that prediction as well as of
another concerning which I am certain I heard from his own lips. It said that he would
die with his weapon in his hands, that is to say, with his missionary crucifix. This was
the explanation given to me by Fr. Biagio Valentini. More than this I cannot add at the
present time.
16. Heroic virtue
From all that I have said and always subjecting my judgment to that of others, it
seems to me that, in accordance with that, one can conclude that the Servant of God
exercised the virtues in an heroic degree. I would call the practice of virtue heroic when
done with perfection. According to the angelic doctor, St. Thomas, heroic virtue does
not differ from the virtue as it is ordinarily practiced nisi secundum perfectiorem
modum. The quality of heroism consists in the excellence of the virtuous act. This
quality, keeping in mind especially the cause and the origin of the difficulty involved in a
virtuous action, is dependent on the very difficulty of the action, including also the
circumstances present. Christian heroismis found in that degree of virtue which is done
with perfection, with splendor and with excellence. It enables aperson, with divine help,
to act beyond the ordinary performance of virtuous acts as done by others. In order for
Christian virtue to be heroic, the act, as Benedict XIV pointed out, must be done by the
one who possesses the virtue, expeditiously, promptly and with a love that exceeds the
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common manner of acting. It must likewise be directed to a supernatural end, without
human considerations, and with the self-denial of the individual involved, subjecting his
own inclinations. So, it seems to me that we are to measure the heroism and the
excellence of the Servant of Gods practice of virtue by the frequency of those virtuous
acts that he performed with facility, with promptness, with love, in such a way that even
when the circumstances were difficult, the manner in which he exercised those virtuous
actions was excellent and beyond the common mode of acting.
I shall say here that after seriously reflecting on the different things that I have
mentioned in reference to the various virtues as well as the circumstances
accompanying the facts and the way that I recall having seen the Servant of God
operate, together with the activities that he mentioned in his letters or that he related to
me, keeping in mind the spirit that he demonstrated, I am of the opinion that, though
not all of his acts were heroic, his virtues all reached a level of heroism because of the
ease, the promptness or the love with which he performed them, even with arduous
difficulty, evident in each virtuous act performed with excellence. Let me explain myself.
The undertaking of the formation of the Congregation was not something done
easily. It was a question of activating the clergy in the holy ministry of God, even to help
with foreign missions. It meant bringing priests to live together in a community-life style.
It required that all of the members of the Congregation should be fit, at least, to hear
confessions, as I mentioned elsewhere. Then, too, convinced that this was the will of
God, he prepared himself for battle and moved on, shall I say, against the current,
putting together, I might say, bits and pieces here and there, prayerfully, industriously
and with total dedication of himself in multiple ways, displaying the greatest ease, the
greatest naturalness, the greatest promptness of spirit united with a spiritual love for the
good work that would be promoted. I say that all of this activity was done with
constancy, evident in all that I have narrated. He managed to bring the Congregation to
the level that everyone is acquainted with, despite the many difficulties that appeared to
be insurmountable, the acts of contradiction that were raised to discourage this
generous soul, the opposition that sought to impede the course of his activities, as we
have likewise included in our observations. Here, perhaps, (reviewing all that I
explained in this matter) I feel it might be a good idea to mention again the heroismthat
he showed, not only in the theological virtues but also the cardinal virtues seen in
different situations. His faith, because it was through that virtue that he did all for the
diffusion of divine honor; his hope, since he placed all of his trust in the Lord,
overcoming even the harshest difficulties; his love for God and his glory which he
promoted constantly; his love for his neighbor, in the good work of seeking the salvation
of souls. His prudence, by using available means in promoting the success of his
Congregation; his justice, by corresponding faithfully to Gods will, as he remarked in
speaking of the Institute: I govern it because God wills it; his temperance, in the many
sacrifices that he made; his fortitude, in conquering so many difficulties. All this can be
seen in the things that I have spoken of elsewhere with greater clarity and precision.
I am also of the opinion that the heroism of his faith, hope and charity showed
forth in his diffusing and sustaining the devotion to the most Precious Blood as well as
in the defense of the title selected by him from the Archconfraternity of the most
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Precious Blood, adopting it for his Congregation, as I have referred to elsewhere.
Likewise, from the different activities which I have described, the heroism of the
cardinal virtues showed forth and can be deduced from all that I have mentioned in
regard to this devotion and the title of the Congregation.
Then, too, I am convinced that this very heroism in both the theological and
cardinal virtues can be seen from the many things that I referred to in his exercise of
the ministry. Those things were done with promptness, facility and constancy, as can
be noted in the very description of the facts, especially in the midst of difficulties faced
in different situations. For example, in his first trip for the mission in Forlimpopoli, his
very life was threatened; also when he made an appearance in Comacchio during a
very dangerous period of time; likewise when he drank a potion suspected of being
poisoned; when he was challenged about his method of conducting missions; when he
tried to uphold the pious organizations in Teramo, crowninghis subjection to humiliation
with a firm silence; when, before one of the leaders of a city, he came to the defense of
a bishop who had invited himto come to his diocese for a mission. (Right now, because
my hearing is not very good, as you all know, I have a doubt about this present case,
which I also referred to on other occasions. My doubt is whether it dealt with the bishop
himself who had called him for a mission or whether it was about the mission itself,
requested by the bishop; this apology holdslikewise for other occasions when I referred
to this same matter). Also, when he made long and painful trips in fearful and
dangerous periods of time; when he upheld by himself, many times almost all alone,
the heavy labors of the ministryWe might certainly recall to mind at this point all that I
described in relation to that strong eagerness that he had for the ministry, despite the
presence of so many painful incidents or despite his own poor health. He showed no
real concern about those hardships except to make every effort to overcome them. He
constantly looked after the promotion of good works, attempting to make them stable
and when necessary to revive them through his letter-writing, being willing to
communicate both vocally and in writing, with anyone who had showed interest in the
doing of good works. Then, too, that heroism showed up in the diligence, the concern,
the care and, I might even say, the very minute attention that he exerted, or as I might
say, his perpetual mobility, going, coming, speaking, writing. Likewise, in the
perseverance that he showed, even to the time of his death, in fulfilling the ministry
which he learned from Pius VII was the will of God. So, bringing all down to a single
point of view, I see in his activity an indescribable promptness and facility, as well as a
love that exceeded the ordinary way of doing things by other virtuous individuals.
In addition to those reasons, I believe that I can say that his practice of faith was
heroic if, along with the points that I have already mentioned, I would proceed to give
consideration also to the firmness of his faith. As far as I know, he never had a
temptation to the contrary. I can recall in my memory the delicacy of his conscience in
the observance of divine and human laws and his spirit of prayer and the very tender
and particular devotion that he had for the most blessed Virgin and for St. Francis
Xavier. Likewise, the attention and diligence that he showed in behalf of the souls in
purgatory; the concern he had that a compensation be made to God through the
building of new churches as well as the restoration of the old ones that had fallen into
disrepair; the obedience given to Pius VII, Leo XII, Cristaldi and above all to his spiritual
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director. As far as I can remember, there was only one time that he made an exception
to obedience to his spiritual director and that was in 1817. He felt that he was not to
turn down a good work that God was offering to him and he accepted a mission to be
given in Cori or, to be more accurate, I believe it was in Sermoneta, without having first
obtained the permission of his spiritual director. Because of that, after reviewing his
action, he felt mortified for several days, as I learned from the Servant of God himself
shortly after I had made his acquaintance when he spoke to me of the blind obedience
and submission which one should have to his spiritual director even in the performance
of good deeds. It seems to me that this discussion with him occurred when, in Rome,
we were returning home and were passing through the Piazza della Consolazione.
Finally, that incident served as a warning to him for the future and for as long as he
lived.
I have the same estimation with regard to his practice of hope. Once again, from
the many items that I have already spoken of, I believe that it was an habitually heroic
hope that led him to keep in mind the final things. He made use of every means for
attaining that end through the merits of the Divine Blood with a trust and a firmly
established sense of security which he displayed outwardly in his associations with
Cristaldi who was working along with him in giving glory to God. This can be found in
those letters to Cristaldi which I have treated. I see that heroism present whenever, in
any needful situation, he would refer to his unending trust in God, asserting that
position with alacrity and firmness while accepting with constancy, assiduousness,
promptness and perseverance whatever hardships were offered to him. He would often
repeat the principle: Ipsi vicerunt dragonem propter Sanguinem Agni.
Next, I sawthat heroism in his assiduous pursuit of being more closely united to
God; he did not desire, look for, nor want anything more than doing his will; he sought it
with a particular effort, never faltering even if he had to pass per ignem et aquam, as
can be deducted fromall that I have mentioned. I shall add that, one day, when a priest
made known to him his desire to die immediately after having consumed the Blood in
the divine sacrifice on a morning when he would be found more spiritually imbued, the
Servant of God, in a forceful voice, directed him to ask only for that type of death which
God would be pleased to give him and not to go into particulars. On another occasion,
when that individual made known his fear with regard to difficulties that he would have
to face, the Servant of God replied by directing him not to be concerned about details
but simply to surrender himself to the divine will. In fact, that constant love that the
Servant of God had for giving himself entirely to God and not wanting to live except to
do his holy will, was a love that was manifested in his speaking of God, his promptness
of will to work for his glory, as I have described on a number of occasions. It was a
strong indicationof the heroismof his love for God as well as his love of neighbor that
strong urge that led him to bring about the longed-for Reform. As a consequence of
that, he made known his concern, so evident in the pages that he wrote on that subject
during thetime of Leo XIIs reign, as a reminder to Cristaldi and as an expression of his
desire to see that work carried out. Also, as I have pointed out, he manifested that
concern when he sought to restore peace and quiet to the Province by bringing about
the cessation of brigandry or when he made every effort to have portable altars
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available for the prisons.
So, too, I am of the opinion that in regard to those matters, he displayed a
heroism in his practice of prudence by suggesting means for attaining those desired
ends, while rejecting things that he considered not to be in keeping with Gods will, as I
have observed.
I noted a certain heroism in his practice of justice in the concern and effort that
he displayed in taking care of even the slightest debt, by writing, by inquiring time and
again, asking people to write to him about those things for his own peace of mind,
whenever even the smallest doubt would be raised, as we have seen. He never wanted
anyone to be defrauded even in the slightest way and hence was cautious to look after
the matter in the best way that he could.
I found that his observance of the virtue of temperance was likewise heroic in his
observance of the fast periods commanded by the Church and his use of foods, despite
his unhealthy condition, particularly that of his stomach problems. Furthermore, I found
this heroic observance of temperance also in what I recall about his notable delicacy
with reference to the practice of purity, evident in the great love that he had for this
most lovable virtue and in his remarkable spirit of mortification, as I have explained.
Finally, in reference to his heroic practice of fortitude, I sawit in the equilibriumof
spirit that he maintained with regard to his own health problems, in the crosses and
hardships that arose as he endured them to the best of his ability and with a notable
naturalness. I recognized it also in the balance that he tried to sustain even in the midst
of humiliating situations so as not to allow the ministry to suffer any loss of the glory of
God; he retained a true spirit of magnanimity in all of his activities.
In a word, if my mode of thought does not betray me, in many ways and under
many headings I observed that the Servant of God exercised all of the virtues in an
heroic way, with ease, with promptness, with love and perseverance in whatever he did
up to the time of his death. All was done even when faced with arduous and difficult
problems and in a way that went beyond the ordinary observance of others. I will add,
furthermore, something which I consider very notable. Because of his deep desire to be
pleasing to God alone, as we have seen, even in his public life he always strove to
keep himself hidden, as best he could, from the eyes of the world and not making a
display of his practice of virtue, in accordance with the spirit of De Sales. He also strove
to imitate the zeal of St. Francis Xavier, the lovable influence of St. Philip Neri and the
fortitude of St. Charles Borromeo. He did everything with such naturalness and
detachment that it seemed that he was doing nothing exceptional or that he was acting
with special gifts either of transport or habit. Eschewing any human considerations, he
continued heading always in a direct manner toward his goal, the fulfillment of the
divine will. It involved the denial of self and the subjection of his own affections so that
he might gain that end, placing his life in the hands of the one who gave it to him, as
can be deduced from everything that I have reviewed. Hence with a clear conscience I
can come to the conclusion that he persevered until his death in the heroic exercise of
virtues.
With regard to the opinion that people had, generally speaking, of his heroic
practice of virtue while he was still living as well as to some particular items dealing with
those virtues, it seems to me that I have already made some observations about that in
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the course of this examination, so I will not dig those things up again at this time. Since
we are here speaking specifically of his heroism, I shall say that, as far as I can
remember, at that time I was not involved to any extent in engaging in discussion about
any particular details. As a result, whether other individuals heard anything special
about his practice of virtue or whether they considered it to be heroic or not, I would not
be able to say with precision. The only thing that I will say, in a general way, is that he
was an angel, a saint or who knows what else. I heard about his sanctity and his special
gifts from the time that he was in the area of the Marche. That was even before I joined
the Institute, as I pointed out elsewhere.
After his death, some people were confirmed in their favorable opinion of him;
others had their opinion strengthened; many were astounded when they suddenly
learned about his sanctity, about the graces or miracles, since they considered him to
be only a good man, but not a saint. In Rome itself, where the Servant of God did not
enjoy the qualification of being a saint, even there, among some who had a bit more
acquaintance with the basis for sanctity, their estimation began to become known, as I
learned from Monsignor Santelli, but not from everyone involved. So, when an appeal
was made to gather information for a full-scale biography of his life in a chronological
order, some more and some less but all spoke in praise of the Servant of God. Even
though one or the other declared that they did not have any particular thing to point out,
others related incidents that served to prove the heroism of his virtuous actions, as I
have already described. Others mentioned, either in a general or in a particular way,
that he possessed the virtues in an heroic degree, especially his zeal. Neither lacking
were people outside the Congregation, including some from Rome, who repeatedly
requested the introduction of his cause so that the testimonials given would not be lost.
Indeed, if there was anyone who asserted that the Servant of Gods virtuous actions
were not heroic, I am unable to say precisely who that would be, since no one has
discussed with me that particular subject. Nor was I curious to make an investigation of
that heroism in a special way, even though, from time to time, I would not escape
hearing a word or so about the matter. However, I have always been content and
desirous to learn just what others thought of himas well as any particulars in which they
themselves were involved so that I could put together a narration of his life, as I stated,
without going farther than that and without presuming to make a final judgment which is
not for us to make, but for the Church.
Hence, I conclude that if we set aside the defects that I have described as
involved in various circumstances reported by me, and if there is nothing else standing
in the way (and to my knowledge that is the case) there should be no suspension of
judgment (as unfortunately could occur) in propounding and maintaining that heroism
by anyone who has the ability to identify it. If I am not mistaken, that might occur either
froma lack of knowledge of the facts or fromnot knowing themwell, that is, in their very
bases, or from not knowing the facts at all. Indeed, this might arise because the
Servant of God himself made a special effort not to appear singular, as I explained, and
tried and sought to act in that fashion even in our presence.
I add that since sanctity takes on multiple forms just as the graces are multiple, I
think that God did not will to give the Servant of God the identification of an
extraordinary sanctity which would be visible in an outstanding way even to the point of
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amazement. Rather, he willed to make him an exemplar who could be imitated by our
own group of priests. as a reminder to us, in these miserable times, that our lives must
be sacrificed for God to whom we owe everything. Also, that we are to live only to
promote his divine glory and work for the salvation of souls. Consequently, I hold to the
opinion that to this and not to anything else should our attention be given and in this
should we acknowledge the Servant of Gods heroism. Likewise, in this and in nothing
else do I find it to be so profuse, clearly evident from everything that I have spoken of
during this examination.
17. Crosses
In the course of my examination, I have spoken of the difficulties encountered
and the tribulations suffered by the Servant of God. I have described the circumstances
and enumerated the facts. I have even named people involved; only on one or the other
time, for just reasons, I abstained from identifying them. I likewise described the
reasons for the opposition. I repeat now what I have already observed, namely, that I
believe that what the Servant of God suffered was all permitted by God, that he wanted
to purify his Servant in the crucible of tribulations which, it seems to me, is fairly clear
fromthe whole history which I have presented already. I shall add here that the Servant
of God himself would say to me that the devil was in pursuit of him because he was
propagating the devotion to the most Precious Blood. I found that idea written also in
his letters, as we have seen. Furthermore, I will say that when I disagreed with him, I do
not remember now with precision whether I meant to ignore him or to separate myself
from him, but I would tell him that I was upset, and he would reply disdainfully: Do not
let that surprise you, because the devil is after me since I am spreading the devotion to
the most Precious Blood. On another occasion, he wanted me to understand fully that,
despite the devils hounding him, he wanted to spread that devotion with an even
greater eagerness. That was that. Then, too, since God is the judge of internal matters,
I must not get involved in trying to decide whether others acted with a good intention or
possibly with malice. I shall simply say that I realized that aberrations could have
occurred, ita Deo permittente, and that in regard to these aforementioned difficulties
and tribulations, I do not knowwhether the Servant of God provided any other cause for
themthan that of promoting the good work of the ministry both by using his own method
and by using the Institute. Everything happened just as I have described it.
Finally, I have already said how he tolerated everything with a grand and
generous spirit, despite the fact that he felt and at times even made known the burden
that his weak, human nature was bearing. This, too, is quite clear from all that I have
said. So, there is nothing more for me to add, at least as I see it, either with regard to
what I myself witnessed or with regard to what I got in word from others or from what I
have read in his writings.
18. Reputation of being a Saint when still alive
I believe that in a number of places I spoke about the fame, the esteem and the
reputation that the Servant of God enjoyed even when he was still living. Since the
Servant of God went to so many different places, as we have seen, it is quite difficult to
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identify the places and the people that brought about this favorable estimation nor can I
provide a totally secure narration of it. Nevertheless, I do know that upright, honest
individuals who, because there were educated and prudent, were worthy of trust and
were people who were not easily deceived by a popular aura. In a number of
circumstances, I have named both bishops and vicars, pastors and priests, as well as
good lay people who spoke particularly about his ministry and I pointed out the
creditable respect that the Servant of God had for them. They surely were not the type
who would give credence to simple rumors or to individuals who were dishonest,
imprudent, uneducated, simple and unreliable. Rather, they spoke or wrote about what
they themselves knew to be factual or that they had learned from persons who were
able to identify the truth. That is my judgment and I have no reason to maintain the
contrary. I would not be able to give in detail the origin of the favorable estimation of
him, but I feel that it certainly came about as a result of the ministry which he exercised
so ardently, with such self-disinterest, with such a grandeur of spirit, with such an
indefatigable extension of his work. Undoubtedly it was also due to the outright honesty
of his conduct, the beauty of virtue seen, as it were, translucently in his effort to keep
himself hidden, but also from a certain glow that he showed, evident even in the dark,
toward those who were boorish or uncouth. One time, I even heard Bartolomeo shout:
Oh! what a saint! Oh! what a saint! or at times: He is a saint. He would say those
things while sobbing. If my memory is correct, I recall him saying to the Servant of God,
one time: My Canon, you are a saint. I remember that he planted some very firm
kisses on the hands of the Servant of God. Then, while pressing them to his own
forehead, he begged him for his prayers.
I mentioned that before offering myself to the Institute, I learned from Fr.
Lipparelli the reputation of the Servant of God as it was bandied about in the Marche.
Later, I learned from Fr. Biagio Valentini as well as from Fr. Pierantoni that this opinion
was also extant in Spello. I know likewise that it spread to Comacchio, Teramo, Todi
and other places where he had gone to conduct missions. Generally speaking, I know
that he enjoyed that evaluation among good and well-intentioned people and that he
left a lasting impression on them wherever he went. In Cerreto, whenever he would
show up there, the gathering of people would break out in tears, saying: Here comes
the saint. I believe that I have mentioned this already several times.
In my judgment, and this bears repetition, the origin for that reputation arose
from the outcries at the missions and from his being seen and heard, as I have
mentioned. Whether that voicing of his reputation was continued and interpolated, I
cannot say with exactitude. I know well that his memory is held to be blessed in those
places and with those people who held him in esteem and indeed has even spread
further. Whether that opinion was held everywhere in individual places, nemine
excepto, I am unable to say. It is, however, easy to understand that, in almost every
locale, there are individuals who either do not recognize or are unable to recognize
what is laudable or who do not wish to make that judgment. As a result, they do not
appreciate (I am speaking generally) virtues or virtuous people. The main individuals,
known to me and mentioned quite often elsewhere, who held the Servant of God in
high esteem were Leo XII, Cristaldi and Albertini. The latter, while visiting the nuns in
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Piperno, as reported by Sister Maria Nazzarena, mentioned quite often before, said that
he had a spiritual son who was a golden chandelier who would shed great light on the
world. He described himlikewise as a flower possessing a marvelous aroma. Then, too,
there was his Eminence Nembrini, the former bishop of Ancona; there was Monsignor
Strambi, previous bishop of Tolentino; Monsignor Manasse, former bishop of Terracina,
Piperno and Sezze, who used to kiss the letters that he received from the Servant of
God, pressing them devoutly to his forehead. One time, when I was in Terracina and
the Servant of God was scheduled to arrive there, Monsignor Manasse expressed his
desire to go to confession to me, saying to me that otherwise the Servant of God
(whom he called our father as seen in some of the bishops letters that we have
preserved in our archives) would have recognized his souls condition. However, I must
say that he was truly a man of God and I got to knowhim very well. He looked upon the
Servant of God as a saint and as a result, so Maria Nazzarena reported, he prophesied
to the nuns that one day the Servant of God would be venerated on the altars, but not
in our time. There was Monsignor Bellini, former bishop of Loreto, who held himin high
esteem; there is Monsignor Tanara, the present archbishop of Urbino; Monsignor
Mattei, who had been bishop of Camerino and wrote that the Servant of God conducted
seven missions in his diocese without interruption, declaring that such a thing was
morally impossible except through special and prodigious grace. This same estimation
of him was held by the bishop of Todi, who, according to the report of Fr. Pedini,
exploded while uttering these words: this man is an apostle, a man truly missus a
Deo. There were many others and there are still many who maintained this evaluation
of the Servant of God, for example, there was Canon Palma in Teramo; the now-
deceased Fr. Amici of Ascoli; Fr. Giovannelli, an Oratorian in Ascoli; the archdeacon Fr.
Filippo Cinti of Comacchio; the former Monsignor Robertini of Pennabilli; the now-
deceased Fr. Luca Masi, an Oratorian likewise of Pennabilli; Canon Fr. Michele
Perrucchini of Spello; Fr. Luigi Cocci, pastor in Todi; Fr. Luigi Grossi, former pastor in
Lenola; Cavalier Barcaroli in Chiaravalle; Luigi Fuschi in Norma; Domenico Antonio
Gagliardi in Castelforte; Countess Lucrezia Ginnasi of Imola. In general, many other
prelates, priests, religious and secular, together with the members of our own
Congregation. I would not be able to measure the quantity of esteemin each and every
individual.
As far as I, myself, am concerned, I can candidly say that my opinion of the
sanctity of the Servant of God which I held from the very beginning has, with the
passing of time, been strengthened. Only occasionally did I ever have a doubt about it
(I cannot say the number of times), fearing that I might be deceived. I think that it may
have resulted from the fact that I am a person who finds it difficult to showcontentment
because of my own faults which I have spoken of and which I would not have wanted to
see in the Servant of God, as I have pointed out from time to time. So, after quiet
thought and after taking everything dealing with his life into consideration, keeping in
mind the delicacy of his conscience and the purity of his heart, I have always had to
come to the conclusion that he was truly a soul dedicated to God and to the particular
practice of virtue. Finally, I shall say that I experienced something toward the end, I
do not now recall whether it was before or after his death. It was a thought that ran
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through my mind and then disappeared. That thought was whether he had really
reached the level of sanctity. It seems to me that this sort of thing happened to me
because, at that time, I did not pay attention to the order of Divine Providence. God was
pleased to show me what had senselessly (may I put it that way) happened to me.
Later, I called things back to mind with delight and satisfaction.
Contrary opinions
Finally, in reference to what others thought, that is in regard to an unfavorable
opinion of the Servant of God, I shall say that in addition to everything that I have
mentioned previously and the persons that I have named already relating to this topic, I
have only the following to add.
When Canon Fr. Francesco Annivitti came here, he told me one day that the
Servant of God, when only a server, during carnival time promoted a sacred
performance of the sacrifice of Jephthah in the monastery of Santa Pudenziana, where
the Cistercians were at the time. It seems to me that he also said it was where a
spiritual congregation had been formed; a small stage was set up there and he used
settings made by his father. Even though Annivitti may have said that the Servant of
God did not act in it, still I was able to see that Annivitti was suggesting that the Servant
of God had committed some sort of misdeed. He likewise mentioned that in attending
school, the Servant of God had not applied himself well to his studies and perhaps
because of health reasons did not give a good account of himself, though he was not
too bad in showing ability in giving panegyrics. In substance, that is what he said. But,
ultimately, as far as he was concerned, he considered the Servant of God to be a proud
individual.
Fr. Francesco Gemelli, who was called here to Albano to be examined, came
unexpectedly to my room and said ex abrupto that he had arrived. He knew very well
that he had been summoned to the process and that he had nothing more to say than
that when he was assisting in the mission in Pontecorvo and he was in bed, the Servant
of God suddenly brought to him a penitent and told him that the man was asking for
absolution, I do not recall now exactly for what. As far as I could see, Gemelli was
reporting this occurrence as an act of imprudence on the part of the Servant of God and
that after that nothing more was said about it. Then, he added that he had one more
thing to say, namely, that the Servant of God forced him to give conferences to the
clergy, but that they turned out to be successful.
Likewise, I learned from his Eminence Ostini that there were discussions going
on about the wearing of the Crucifix as well as about the ignorance shown by some of
our individuals. I thought all those old discussions had come to an end, as I mentioned
in my deposition. Annivitti also made another reference to the use of the Crucifix. The
aforementioned Cardinal told us that while the Servant of God was preaching in the
Sapienza he made a reference to a fact which according to him was not critically
acceptable and which he had rejected a short time before that.
Finally, I pointed out that his reputation of holiness in Rome was even less than I
had imagined.
So, to reveal what I think about this whole situation, here is what I think should
be pondered. First of all, with reference to the things Annivitti said about that
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presentation made: 1. Whatever may have been said or externally done suggesting that
something wrong was done, I would not be easily convinced of that nor that there was
anything morally wrong, at least not gravely so, keeping in mind the simplicity that I
came to see in the Servant of God as an adult. This is based on everything that I have
explained so far, taking into consideration his life as a whole. Anyone who is acquainted
with ministerial work knows well that there are certain individuals who speak and
operate with simplicity, even at the age of eighteen or more, and begin to realize things
that they had not even imagined before. I myself learned this in the exercise of my
ministry. 2. I mentioned elsewhere that Monsignor Marchetti, who had been his
confessor, called him an angel and that Albertini used to regard himas a richly scented
flower. 3. I have never heard the Servant of Gods general confession. More than once
he had requested it but I always replied that he should adhere to the direction of
Albertini who had told him not to make one. But, in particular, that did happen the last
time that he was here. In a way, I was able to observe that he had not lost his baptismal
innocence; I would have been even more clearly assured of that if, instead of
interrupting his first words by saying I understand, I understand, I had allowed him to
speak. But, since he was s docile as a child, he immediately kept silent.
Coming back, at this point, to my memory is that I said that the Servant of God
used to come to me for confession when I was with him and Fr. Biagio Valentini was
not available. I must point out that this was not always the case since, at times, he
would go to others of our men with whomhe voluntarily communicated, as for example,
Fr. Pedini. I think that he would do that because he feared that I was not feeling well. I
knew that he liked to come to me and, in a clear voice, make his confession. If my
memory does not fail me, I remember that at times he would ask me whether I had
understood himwell and I recall saying to himfromtime to time: Speak a bit softer for I
hear you well. Furthermore, when I would be in Rome, where usually and quite often I
did not have faculties, he used to go to confession to an old Jesuit.
Now, we get back to our topic. When in Rome, shortly after getting the
information that I just related to you, because of what I had learned, I asked Canon
Girometti whether the Servant of God had acted in that presentation. He told me that on
that occasion he had not noticed any fault in the Servant of God, that the Servant of
God did not participate but took care of the music. Likewise, before the presentation
they prayed and it seemed to him that they did the same after it. When one of the
actors used an improper word, Girometti gave him a good whack. After the show and
after having played his disrespectful part quite well, the actor was summoned by his
Eminence Litta, who was in attendance for the presentation. The latter expressed his
great delight and gave him a present. Furthermore, the members of that spiritual
congregation, founded by the Servant of God, together promoted that sort of
entertainment and that occurred only during one year. Therefore, I am inclined to
believe that something like that took place either because of the example given by other
groups or because they wanted to avoid participating in the dangerous amusements
held during carnival time. The Servant of God later became dissatisfied with that sort of
entertainment and even allowed that group to fall apart. I learned that it lasted just a
short while and then fell apart.
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I am not acquainted with the history of that period of time except from bits of
information passed around. However, I did learn from Fr. Filippo Berga, a monk in
Grottaferrata, that the Servant of God wanted to become a monk in Santo Stefano del
Cacco. The two of them had come to this agreement and had even spoken with Fr.
Bertolotti. This plan would have been carried out but his mother, learning about the
plan, dissuaded him. The Servant of God concluded that it was not the will of God for
him to walk that way of life. I would not be able to say whether the reason for this plan
was due to that representation or whether he recognized, in a general way, worldly
dangers. Whatever may be the case, I do knowthat the Servant of God disapproved of
amusements of that type. I can remember that he did not want to permit me, as was the
usage in our oratory, to have our youngsters re-enact the pastoral scenes for the
Christmas feast as I myself had done with the Filippini Fathers when I was back in my
home town. In fact, when the Servant of God found out that in a seminary there was a
theater provided and that plays were put on, he demonstrated his displeasure. I learned
that he was concerned about that and that the bishop should be consulted about its
removal.
In reference to what Fr. Annivitti said to me about study, I shall say that in the
records of the Collegio Romano there is a report about the Servant of God in 1802: in
facultate oratoria laudatus verbis amplissimis, in poetica laudatus. In 1803: in logica et
metaphysica laudatus. In 1804: in phisicochimica laudatus verbis amplissimis; in phisico
mathesi laudatus. In 1806: in theologia morali tulit primum praemium. If we do not find
the Servant of Gods name in 1805, I do not know whether that was due to some
sickness, since, as the Servant of God himself used to say, in summertime, he was
subject to that. From Canon Girometti and fromall that I could find out, I learnedthat he
used to help his weaker companions in elementary classes, reviewing the lessons for
them.
I already told you that when he felt called to the ministry, he willingly frequented
the conferences of Monsignor Marchetti and Monsignor Bacolo. I also told you that
when he was deported, he applied himself to studies and to the satisfaction of his fellow
deportees he conducted discussions of moral theology.
Finally, in regard to the Servant of God being proud, at least with regard to that
time before I got to know him and apparently referred to by Fr. Annivitti, I will say that
Canon Girometti told me one day he said to him: You appear to me to be just a bit
proud, and he replied that that he was not acting out of pride but that it was just his
manner of doing things. That he was a timid young man I learned from the now-
deceased Paolina Del Bufalo who assuredly informed me that when the Servant of God
left his house, his mother would go to the window and would call out to him.
Furthermore, I will say that since he was both lively and reserved, he could appear to
be something that he really was not. As a matter of fact, even I, on occasions,
suspected that the Servant of God might have that failing. More than once I
investigated the situation further. I recall that when I wanted to come to a very positive
judgment that it was really so, it struck me that I did not have sufficient basis. Then, too,
in a gracious manner, the Servant of God told us one day that one of his teachers, I do
not remember his name, was in Naples. In accordance with his usual practice, he went
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to make his confession. The confessor, after asking hima lot of unnecessary questions
that were beside the point (I do not recall the entire story), finally said to him: All of you
Romans are proud individuals. At that point of his narration, the Servant of God began
to laugh heartily. We did likewise and I remembered my own temptations. After that it
seems to me that I was never assailed again by that temptation. As best as I can recall,
he might have related that story in order to tell me that a Romans way of acting may
appear to be proud, but it is simply his natural way of doing things. And that is what I
thought.
Now, taking up the matter mentioned by Fr. Gemelli dealing with that penitent, it
seems to me that one should check to see whether it was a penitent who had not been
absolved by him or not absolved by someone else and whether he recognized the man
as one of his penitents. Likewise, one should investigate whether the Servant of God
expected a response from Gemelli or whether he left immediately, whether he had or
did not have the permission of the penitent, and, whether there was or was not a just
motive for acting in that fashion with the penitents permission. I did not believe that I
should ask Gemelli all these questions; I simply said something casually but I repeated
more than once that he should say only what he actually knew as a fact. I said that
because he was awaiting my opinion. Surely, the Servant of God was accustomed, in a
general way, of prudently uttering certain admonitions. Whenever he did so, he did not
like to repeat them. In addition, whenever he noticed something erroneous, if possible,
he would seek to offer a correction. In reference to that assignment that the Servant of
God gave to Gemelli, that is, to conduct the conferences for the clergy, I shall do
nothing more than to repeat what he himself said, namely, that they turned out to be
successful and that the clergy were fully satisfied. If God strengthened him in his
limitations, let us give praise to God who is the giver of every good gift.
Now, taking up the matter referred to by his Eminence Ostini that the Servant of
God at the Sapienza had spoken of something as a certain fact. I would say that it was
something that the Servant of God himself had read about, as his Eminence likewise
observed. I learned that it dealt with San Brunone. I feel that I have spoken sufficiently
about this in my deposition.
So, in regard to his reputation while alive, the thought occurs to me to say one
thing which, I feel certain, I have not clearly made known. It is this: I learned more than
once, but I do not recall precisely from whom but among others it seems to have been
Fr. Biagio Valentini, that Monsignor Manasse, bishop of Terracina, Piperno and Sezze,
even before he was made a bishop, was told by a pious person that when a brilliant ray
would come fromthe Vatican to Comacchio, he would be made a bishop. He was made
a bishop shortly after a mission conducted by the Servant of God. I already mentioned
that Monsignor Manasse considered him to be a saint.
19. Special Charisms
The gift of preaching
From Fr. Valentini and from others, I learned that the Servant of God was an
extraordinary man, endowed by God with special gifts among which, as I have been
told, was the gift of preaching. I hold this to be exactly true, just as I have previously
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described as well as from the things that I have already related. It is quite true that he
studied continuously and occupied himself in writing. But, what he accomplished in
deed was proportionately greater. I recall that from time to time he would mount the
preaching platform with the intention of treating a particular subject and then suddenly
another topic would come to his mind and begin developing. Whenever he discussed
this sudden shift of procedure, he told me quite casually that it was what God willed.
Above all, I am of the opinion that the Servant of God possessed the gift which the
Apostle calledsermo sapientiae, particularly because in his apologetical talks, as we
have seen, he was notably effective and even converted non-believers, namely, the
sectarians, along with sinners, as I related before and as is well-known. I would further
add that the Servant of God used to say to me that whenever he gave those
apologetical talks, God would give him that gift. This same gift can be noted likewise in
the things that he wrote, particularly when he treated the topic of the title of the most
Precious Blood, which I spoke of already.
The gift of prophecy
An abbess wrote that the Servant of God had been assigned to conduct the
extraordinary visitation of her monastery. A sister, who was thought to be possessed,
was presented to him. After seeing her, he declared that she was not possessed but
within a short time they would be freed of that cross. He also said that because of her
eccentric actions she would have to be committed and that after being sent to Rome
she would not return. Everything happened just as the Servant of God had predicted.
She died during the cholera epidemic in Rome. The abbess, whose truthfulness cannot
be questioned, requested that the name of the nun and the name of the monastery be
kept secret. Hence, I will say nothing further, except that this fact is also known to Fr.
Valentini.
Fr. Girolamo Raschi, a Canon in Spello, related that during the mission given by
the Servant of God in that city in May of 1820, Luigi Fortini, a resident of that same city,
who was a very religious and zealous gentleman, put on his identifying uniform in order
to direct the processions to be held and to maintain good order for the people who had
come. Around the fifth day of the mission, Fortini became ill, very probably from a
shortness of breath due to the difficult work involved in the many sacred functions. Fr.
Raschi, the associate pastor of the well-known collegiate church of San Lorenzo in
which Fortini had arranged for his own burial, frequently visited the sick man. He stated
that, in preparation for a happy death, the man was fortified by the sacraments of
penance and holy viaticum. Ten days later (he continues to report) when the man
seemed to be even more gravely ill, suddenly it appeared that the usual violence of the
illness had diminished, suggesting even a hope for a cure. On that same day, at around
three in the afternoon, when the capitulars were in procession to the main square to
hear the concluding sermon and to receive the papal blessing, Fr. Raschi was
questioned by Canon Giuseppe Zampetti about the condition of Fortini. He replied that
he had left him in no worse a condition, but then added: I will tell you something
confidentialso do not speak to anyone about it until the whole situation is made clear.
This morning, Canon Del Bufalo spoke to me and to (I do not recall the person
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Raschi named) and said that in the evening, after the papal blessing is given, Fortini
would be going to heaven. Raschi said that he then went back and visited the sick man
whom he found to have grown worse. He had the pastor administer Extreme Unction
and he remained with the sick man, while sending someone to inform the Servant of
God. The latter, after concluding the final sermon, from the preaching platform asked
the huge gathering of people to pray for the sick man. Forty-five minutes after giving the
papal blessing, the good Fortini died in an edifying manner. In that way (so said Raschi)
the Servant of Gods prophetic prediction was verified concerning that insufficiently
praised evangelical worker whom the Servant of God had never seen ill, though two of
his fellow-missionaries had visited him on previous days.
Domenico Antonio Gagliardi from Castelforte wrote that on March 3, 1825, the
time when the Servant of God was there conducting a retreat, as I pointed out
elsewhere, he was going back home when he ran into a certain Rosa Coviello, also
called Rosetta, who was coming back from the mill. She told him that some of her
townfolk fromSantAndrea had told her that his father had become seriously ill and that
he had died. Upon hearing this unhappy news, Domenico Antonio broke out into tears.
He wrote: when I got home and went precisely to the kitchen, I found Bartolomeo
Panzini there. He saw that I was crying and asked me: whats the matter? I replied
that my father had died. When he heard this, he brought that news to the reverend
Canons room and he immediately sent for me and said to me: Domenico Antonio,
your father has not died and tomorrow morning we will offer holy Mass in prayer. On
the following morning, I received a message from my house that he had gotten better.
However, after another couple of days, he passed on into eternity to pray to God for me
and for all the faithful Christians.
When I was conducting an extraordinary visitation at the monastery named
Jesus and Mary in Albano, the following fact was narrated to me. A young girl was
doubtful about her vocation and questioned the Servant of God who, in February of
1837, was there giving a retreat during the extraordinary visitation. After assuring her of
the divine call, she was still not satisfied and added that she feared that she might be
regretful. At that, the Servant of God answered by saying that she should not even have
allowed that temptation. Since the young lady still showed that his decision was hard to
accept, the Servant of God simply said that if God would will to keep him alive and
allow him to return there one year later, he would find her there as an invested nun.
From that moment on and within a few months, the girls fears disappeared. She
received the religious garb and the name Philomena. I found out that she was fully
delighted with the state that she had embraced.
Sister Maria Nazzarena, a Clarissa nun in Piperno, related the following: A 13
year old girl who was in the monastery for her education had the desire of eventually
becoming a nun. She went to confession to the Servant of God in order to consult him
about it. He asked her first whether she wished to become a nun. Yes she answered,
but I would like to know from you whether that is my true vocation. The Servant of
God asked how old she was and then told her that she was too young to make that
decision. As she kept insisting on knowing the will of God, he simply added: On the
feast of the Assumption, you will find it out for yourself. The young girl was not at all
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satisfied with that response and so the Servant of God said that at the 21
st
hour she
would go to the choir service to offer prayer and at that time the Lord would make his
will known to her. Impatiently, that day, the young girl waited and at the 21
st
hour she
offered herself in prayer. She thought she heard someone say: My daughter, stay in
this place, do not leave me; make this vow. At first, she did not know what vow was
meant, but continuing to pray she felt stimulated to make the vow of virginity. Without
consulting anyone, she proceeded to make that vow to Mary most holy. Later, she
related to one of her fellow-sisters what had happened to her and, when this case was
presented to the ordinary confessor, he did all he could to persuade the young girl at
that time to cancel that vow, for she would later make it with her religious profession.
But, resolutely, the girl would not go along at all with that advice. Her parents took her
fromthat monastery and brought her home. Last year, when I was in Piperno, precisely
to conduct a retreat for those nuns, I learned from the abbess that the young girl was
persevering in her vocation and that she was still at home, but that she would be
returning to the monastery.
Sister Maria Nazzarena also related the following case. When, in 1823, the
Servant of God was conducting a mission in Piperno, he sent Fr. Biagio Valentini to
take care of the retreat in the monastery. He encountered a young novice who was
supposed to be invested as a lay sister, but, almost regularly she suffered from
convulsion that were accompanied by moans and fits. The entire community was
disquieted by it. The young girl realized that she could not take on the religious habit as
long as that situation existed. To their regret, the nuns wanted to send her away. She
told Fr. Biagio Valentini about all this. He told her that he wanted to confer with the
Servant of God about the matter. He brought back the reply that she should go on to
receive the habit and that she should take Francesca Saverio as her religious name
since her convulsions would come to an end. The abbess said that this is exactly how
things proceeded and that what the Servant of God had predicted was verified.
This same nun also reported that during the last retreat he gave them, while
speaking to some of the nuns, the Servant of God asked them whether the current
chastisement which was causing havoc in the Kingdom (he was referring to the cholera
epidemic) would strike in Rome. They replied: I hope not! But he answered: the Lord
will spare them of it for this year, but many, many prayers are needed. Indeed, during
the following year, that is 1837
cholera did strike Rome, as everyone knows very well. The Servant of God called it a
visitation from the Lord.
In the year 1824, one day I was accompanying the Servant of God along the
road that leads to Terracina. As we walked along, we were speaking about the Institute
and its ministry. Among other things (since he was assigning me to give the Lenten
series in Vallecorsa) he said to me that when I would go there, I should give some
thought to the erection of a house (at the time we had lodging in the Peronti home). I
was very much aware of the scarcity of means (the Commune would be scarcely able
to provide five hundred scudi) which would be needed to cover the building expenses.
To assume that task appeared to be very difficult. However, a moment or so later, he
added: Go there and you will see that the building will take place. The fact is that
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when I arrived in Vallecorsa, I felt a strong urge to start things going. Even though,
during that year, there was a shortage of masonry-workers and because, after
concluding the Lenten series, I had to go elsewhere, little if anything was done. Then,
returning there the following year, after being assigned once again by the Servant of
God to preach during Lent, the work of construction began with the presentation of a
new plan and the place was made habitable, as I mentioned elsewhere.
During his final days, when the Servant of God was here in Albano, the two of us
discussed the Institute either in his room or mine and he said to me: After my death,
things will get better. In fact, shortly after the Servant of Gods death, the aspect of
things did get better and have kept improving quite a bit, just as he said they would and
as is so well-known to everyone. Likewise, while we were here in Albano and precisely
standing in the corridor in front of his room, on my mind was a matter dealing with the
opposition raised by one known to me who had rejected the idea of planting a small
vineyard in some property that we had near the Coliseum. The Servant of God
unexpectedly and without my even bringing that topic up for discussion, quite casually
remarked to me: That vineyard will be set up. Indeed, those words came true, for
when the Servant of God died, within a short while, that vineyard was set up as I
learned later on. Then, too, we discussed the preparation of a room to be reserved for
the Director General in each house (I do not recall whether this discussion took place in
Albano or in Rome) for even when he might drop in unexpectedly. In speaking about
the situation in Rimini, he simply stated that he would not be going there ever again;
and the fact is that he never did get there again for shortly after this he died. Also we
talked about two or three priests who had submitted requests to become members of
our Congregation. I asked himwhat he thought about this and whether any one of them
would join. Substantially, his answer was NO; and that is howit turned out. When I was
with him in Rome, we were pacing back and forth in one of the rooms in his house,
when all of a sudden he turned his eyes heavenward and said to me: Who do you
suppose would expect to see Fr. Biagio, red-eyed and dragging his slippers through
Rome! (I am doubtful about one of those two descriptive expressions). As though I
could still see him now, he began to chuckle with an enjoyment that was externally
visible. What is to be noted here is that he always maintained that it would be Fr. Biagio
Valentini who would be his successor in the position of Director General. I do not recall
whether on that particular occasion we spoke about that, but he certainly was alluding
to it. The fact is that Fr. Biagio has survived and still survives him and has undertaken
the position of Director General. Everyone is acquainted with the good work that he is
doing throughout Rome. On more than one occasion, the Servant of God let me know
that I, too, would survive him. For that reason, he kept giving me instructions
concerning the time after his death. I was overcome with awe by this for I had imagined
that I would die before he did, something that I would have liked and I even got to the
point of wishing to have him assisting me at my death.
I shall add here that more than once the Servant of God said in a casual way but
quite nobly: Desiderium pauperum exaudivit Dominus. He said that to me one time
here in Albano as we were returning from our recreation room or from the storeroom,
whichever it was. As long as he was alive, I never really understood what he was
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alluding to with those words since he would utter them, so to speak, ex abrupto and
they did not seem to have any connection with the conversation that we were having.
No idea at all occurred to my mind at those times with regard to what they might mean,
as I recall now quite well. God willed that I should not even question him about what
they might mean as I simply remained satisfied without any further explanation.
However, after his death, those words came back to my mind and, as I have mentioned
elsewhere, I had often told him that he should become a saint, for that was also my
desire. In that way, too, the work of the congregation would be confirmed with this new
identification. Likewise, as I contemplated everything in a global fashion, it occurred to
me that, in time he would be declared a saint and I felt that with those words he would
have been referring to his future canonization and wanted me to foresee that.
Whatever might be the case about that, I shall mention that the other facts that I
have spoken of, I have reported as I witnessed them. I would not be able to add
anything more with reference to the times, the places, the words, the persons dealt
with. In addition, I shall say that, as far as I can see, the proofs are clear, obvious and
natural, as evident from my expositions. I would not be able to change the meaning or
the sense of his words, nor would there be a need for that. Indeed, even though some
conjecture might be involved in some of those instances, as appears at times in the
reporting of those things, or learned in a round-about way, still taking all as a whole with
the circumstances, I am of the opinion that he looked upon things with a superior spirit
and not otherwise. The reason I say this is that qui prophetat, as the Apostle
remarks, hominibus loquitur ad aedificationem et exhortationem et consolationem. I
am convinced that the things that have been reported are in keeping not only with the
truth but also with Christian piety. I know that he himself did not care to speak in a
conjectural fashion. From the things reported, one can see that he spoke with
assurance, avoiding ambiguity and mental reservations, rationalizations and
demonstrated that he kept before his mind the temporality of things. From all that has
been made known, one can clearly come to a conclusion as to the goal that the Servant
of God had before him, without my going into further lengthy discussion.
The gift of counsel
I shall add here furthermore that on many occasions I experienced personally
howthe Servant of God was endowed with the gift of counsel. Particularly in the area of
spiritual direction he possessed a special gift, as I have mentioned elsewhere, and
notably when he spoke in a very decisive manner, far beyond himself. Generally
speaking, I know that others consulted with him and, speaking generally again, I know
that the members of our Congregation were greatly satisfied with his pronouncements. I
shall say that he even penetrated into the hidden areas of the heart and recognized
what was therein. In this regard, I shall mention, among other things, some incidents
that occurred.
During the early years after I had joined the Institute, that was in 1822, when I
was
here in Albano, aware that the Servant of God was moving about by coach fulfilling his
ministry, I recall that I began to experience a feeling of depression about him. I did not
externalize it, making it known to anyone. All of a sudden, I received a letter from the
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Servant of God in which he stated that for him traveling was not something enjoyable,
as some people imagined, and that for himit was a burden. Furthermore, I recall that in
reading one section of that letter, I was amazed by what he said and every melancholic
feeling that I had, disappeared. Once, here in Albano, as I was engaged in writing in my
room, the Servant of God suddenly came in and quite impulsively said to me that I
should never have thought about a certain matter because that was only a temptation. I
have not been able to recall just what that matter was, but I do remember very clearly
that I broke out in laughter. One afternoon, and this took place also here in Albano, I
made my way to the refectory. There, he was having a cup of coffee (he needed this
because of the humors he had and the stomach problems) and the thought came to me
that he was pampering himself. Without my even expressing this thought outwardly, he
suddenly turned to me and said: I am taking this as a medication. Still another time,
that is, during those final days that he spent likewise here in Albano, I casually
sauntered into the kitchen and found the Servant of God there reprehending the cook,
as it appeared to me, because that morning he had prepared things badly and with little
consideration. Without even supposing that there was a just reason for reprehending
him, I thought that he was doing it because he was lacking in the spirit of mortification,
a thing that could impede his spiritual advancement toward sanctity. He should accept
the food as it was brought to the table. But, in no way at all did I externalize those
thoughts, saying nothing at all to him. However, at that very moment, he interrupted his
own speech to the cook, turned to me and eyed me directly, saying to me, as he was
leaving, something like this: I am not worried about what people think or say of me. I
looked into myself and realized that he had recognized my interior thoughts.
Bilocation
Luigi Baldi from Meldola wrote: In 1834 when the Servant of God was here to
give a mission, a rumor was spread about which has continued on even after the death
of the Servant of God, namely, that at one and the same time he was preaching and
hearing confessions. Regardless of all the efforts that have been made to find the origin
of this report, that was not able to be discovered. It was said that a certain individual
fromRivolscio, upon completing his confession to the Servant of God, went to the place
were the mission was being conducted and, to his surprise, found the Servant of God
there preaching.
Whatever the situation may have been in that case, I can say that a professed
lay-brother, Brother Antonio from Cerreto, member of the Observant Friars, reported
that Pietro Sgiugia, who was born in that same town on September 3
rd
1804, was out
tending his sheep on the mountainside while the Servant of God was there in his home-
town of Cerreto, in the diocese of Fabriano, conducting a mission. He was about three
miles distant from where the Servant of God was preaching and he thought that he
heard a voice which he judged to be that of the Servant of God. Among other things,
there resounded in his ears these precise words which were deeply impressed upon his
mind: My people of Cerreto, my very devout people, convert and surrender yourselves
to the LordYou are such devotees of the poor souls in purgatory who rescue you
from so many dangers, from so many misfortunes.
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Likewise, Carlo Malatesta, fifty-four years old, during that same mission, while
standing in front of the house in which he lived, located out in the country around a mile
and a half distant from the town, heard that sermon and identified those words which
the Servant of God was uttering while giving the sermon in the public square of the
town.
Carlo Marani said that he heard the same thing from the now-deceased
Sebastiano Cola who lived two miles from that town. He was standing underneath a
tree, gathering fruit and distinctly heard the Servant of God preaching. Camillo Possenti
and the pastor, Fr. Francesco Saverio Mattioli said that in that locale there was nor is
such a thing as echoing and that naturally there was no possibility of hearing a voice. In
fact, Mattioli pointed out that the area of Fogliano where Malatesta was and the territory
of Mucchia where Sebastiano Cola was under his fig tree gathering fruit, are on a much
more elevated level than Cerreto, hence, are not subject to echoes since the air is
prevented from reverberating. Also, the terrain is interspersed with valleys and
extensive plantations. No human voice, not even a cannons blast (so to speak) would
be able to be heard there.
But, without saying anything more about those and other similar occurrences
which I amnot fully acquainted with, I return to speaking about his prophetic spirit. This,
I maintain, can be clearly seen particularly in the letters that he wrote to Cristaldi,
especially when he is speaking about the Institute. For example, he says that in his
minds eye he could see a host of missionaries going throughout the whole world with
the chalice of redemption. Likewise, he says that one day God, summoning him to
describe with splendor both the foundations of the Congregation and its objectives,
would equip him for putting together that defense. Also, he asserts that, one day, the
need for his Institute would be acknowledged by Rome. All of these things are coming
true, as can be seen or will be seen, in the development which our Congregation is
experiencing.
20. Extraordinary occurrences during his lifetime
I have been told and I have read about prodigious events worked by God
through the intercession of his Servant while he was still living. Without going into a
lengthy discussion for which there is no need and keeping in mind the present situation,
I shall simply say, in a comprehensive way with St. Thomas, the angelic doctor, that a
miracle is cum aliquid fit praeter ordinem naturam and that it takes place when hoc
fit praeter ordinempropriae causae, quae nata est facere hocand when it appears that
de ratione miraculi, quod sit supra facultatem naturae. That is what constitutes a
miracle. It differs froma favor, insofar as a favor, according to Benedict XIV, is a type of
miracle because of some circumstance of time, place and person, but does not exceed
the natural order. It paves the way toward the nature of a miracle. For example, a sick
person recommends himself to a particular saint, takes the necessary medication and
is cured perhaps more quickly than he had expected either because of the
effectiveness of the medication or because of his own disposition. Hence, I would say
that it is a favor when I note that it is in keeping with the course of nature. I would
identify it as something purely natural if everything follows in a natural way. That is the
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distinction between a simple result and the other.
Hence I will relate the incidents in accordance with that understanding and as I
knowthem, neither adding nor subtracting anything, describing the circumstances as I
am aware of them.
Canon Fr. Pietro Pietricola, fromthe city of Cori, related that when the Servant of
God, in 1817, was giving a mission in that city, Francesco Cataldi, the son of Count
Giuseppe, was sent by the Servant of God to present himself before the image of the
most holy Madonna of Perpetual Help whom he would put on display for veneration
during the missions that he conducted. While Francesco was trimming a two-pound
candle so that it would fit into the candleholder, he slashed the middle finger of his right
hand, cutting it on top and below, causing him great pain and issuing a large quantity of
blood. He went to the sacristy to have it tended to and have the afflicted part bandaged.
When Cataldi showed his unfortunate situation to the Servant of God, the latter
exhorted him to recite, with deep faith, three Hail Marys to the most Blessed Virgin of
the missions, telling him that he could be sure of a cure. Cataldi was scheduled to
accompany the procession to the Shrine of the most Blessed Virgin, which was his
usual assignment. But, he asked the Servant of God to excuse him from it because of
his wound. But, the Servant of God told him again to repeat with vivid faith the three
Hail Marys and that he should proceed to carry the Crucifix and that nothing would
happen to him. Cataldi obeyed him. He began to yield to the pain and even began to
feel faint. However, the procession was begun and while carrying the Crucifix, the
stained bandage that had been wrapped around his finger fell to the ground. To his
amazement, he looked at the wound and found that there wasnt even a scar there and
the finger was restored to its original condition. This very incident was reported in a
similar way by Francesco Cataldi himself, adding this note: that the Servant of God told
himeven a second time that he would carry the Crucifix with no trouble at all. More than
this I do not know nor can I add anything further.
Canon Fr. Felice Perrucchini attests that on the occasion of the mission in
Spello, given by the Servant of God in 1820, he was the principal sacristan in the
collegiate church of San Lorenzo Martire and assigned to assist that mission. The
Servant of God summoned himand expressed to himhis strong desire that the church,
which was quite dimly illuminated, should be thoroughly well lit up for the time when the
procession for the implanting of the crosses would take place, as had been arranged. I
informed him, Perrucchini continues to say, that the collegiate church did not possess
its own supply of wax that would be sufficient for carrying out the extensive illumination
nor did they have the means for providing it at that time. The Servant of God insisted
that I go ahead and rent some at his own and my expense, saying to me that St.
Francis Xavier would handle things. So, to go along with the urgent wishes of the
excellent Servant of God, I immediately contacted three people who had wax available
for renting, namely, Feliciano Angelini, the now-deceased Lorenzo Merullo, and the
now-deceased Giovanni Bellucci. From their respective shops, I was able to gather a
large number of good-sized candles, the exact number I cannot recall now. Each one
was weighed so that a payment could then be made later for the amount that had been
consumed. This material, then, was distributed throughout the church. The procession,
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which was quite lengthy, included the churchs excellent shepherd of happy memory,
Monsignor Lucchesi; the secular and regular clergy; the various confraternities
represented by a group of their membership. The candles were lighted and burned
throughout the time when the Father Director, Canon Del Bufalo, delivered a timely and
not-too-short a sermon to the people. They burned until the service was concluded with
the blessing given by the Venerable, preceded by the singing of the hymn, Tantum
ergo. On the following morning, after the candles were taken down, I returned them to
their respective owners., They weighed them again so that they could determine the
amount of the expense for their usage. But, to their surprise as well as my own, when
those candles were placed on the three differently owned scales, it was discovered that
not only none of the wax had been consumed but that each one had even been
increased by three ounces. The first man, upon re-weighing his wax, thought that he
might have made a mistake in the previous weighing that he had recorded. But, when
he saw that the same unexpected thing had occurred in all three shops, it was openly
evident that it was a true miracle. When I, myself, announced and reported this matter
to the Father Director, with a smile, he replied: Praised be to God and to the great
Father St. Francis. That was Canon Fr. Perrucchinis report. Feliciano Angelini attests
that this very thing, which I have just described happened to himand saysjust calling it
back to mind, warms my heart and my eyes shed tears as I remember so well that the
wax which I had lent out for the purpose of illuminating the church not only did not
diminish but was increased by three ounces and I know that the same thing happened
with the other two merchants. This is all that I can say and I amunable to add anything
further concerning this event, other than what I have said about it, based on the
statements of Perrucchini and Angelini.
Raffaele Proietti, around sixty-four years old, and Domenica Campana, wife of
the aforementioned Raffaele, fifty-eight years old, residing in the town of Montecchio, a
vicariate outside of Giano, attest that on the occasion of a mission given there by the
Servant of God in Terzo La Pieve, archdiocese of Spoleto, in which they were residents
at the time, had a son by the name of Angelo who was probably around eight years old.
He had received a knife-wound in his left knee and was bed-ridden for quite some time
without being able to move or walk. The doctors declared that Angelo would surely be
crippled from it. When the mission was brought to a close, the Servant of God was in
the process of making his way back to Giano, preceded by one of his companions
whom Raffaele and Domenica informed about the unfortunate situation. He had told
them that they should present their son to the Servant of God. Domenica rushed to get
her son who was in bed, carried him in her arms and presented him to the Servant of
God, who, without even looking at him or having the wounded knee pointed out to him
which was unable to be seen since it was bandaged, proceeded then to place his hand
exactly where the wound was and then continued on his journey. Domenica continues
her testimony by saying that, upon returning home with her son to put him back in bed,
and after going up a fewsteps, she heard her son utter these precise words: Mamma,
put me down.. When Domenica did that, Angelo stood up and, under his own power,
mounted the steps. Thus, he remained healed and walked freely even to 1839 when
Domenica gave this account of the event. I knew nothing about this at that time until
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now, nor can I add a thing to what has been reported.
I heard of other cases which I am unable to give with precise details and so I will
not mention them. Here, I shall describe some events which I consider just short of
miracles.
Amanzio Giovannini, Pietro Filippucci, vicar Francescantonio Simoncini, pastor
Bartolomeo Nanni, archpriest and vicar-forane Domenico Evangelisti and Stefano
Corradini attest that the youth Federico Corradini, of the now-deceased Luigi, a forty-
three-year old blacksmith, native and resident of Macerata Feltria, in October of 1828,
became a raging maniac who had to be kept locked up in a roomon the ground-floor of
the Marelli house. He had to be secured with an iron chain attached to a hinge in the
wall. The demented state of this young man lasted many months without the hope of a
cure. In April of 1829, the Servant of God went to Macerata Feltria to conduct a retreat.
He paid a visit to the young man and, after giving him a blessing, returned to his
residence. He left word that the young man should be untied and set at liberty and
taken for a walk. On the following morning, while the young man was led out for a walk
down the street of that town, he encountered the Servant of God. Federico asked him
for a booklet that was promised to him. The Servant of God exhorted him to be good
and replied that as soon as he got to Rimini he would send that booklet. In the
afternoon of that same day, while the Servant of God was preaching in the towns
square, Federico was taken for an outing to the Borgo Plano of that area. On the
following day, he was taken back to his own house where he showed himself to be
perfectly stable and healthy and able to be released since he had regained his former
state of health from the time that he had received that blessing. Up to the month of
September of 1838, when I was made aware of this event, he had not experienced any
return attack and was still well and in perfect health, mentally alert as well as in all the
other members of his body. These men assert that they are ready to state, even under
oath, that this cure of Federico which was brought about through the work, and that is
precisely the word that they used, of Canon Fr. Del Bufalo. Paolo Vicini wrote the
following in regard to this case; I knowfor certain that Federico Corradini of Macerata
Feltria, a few years before the time when I went there, was subject to unusual fits of
lunacy; he was judged to be victimized by an extraordinary fixation. In fact, a priest who
was in that area at that time was summoned to pay him a visit and he thought that it
was the effect of a deranged imagination. Having discovered howit originated, he paid
him a second visit and with a stratagem that fought against that strange behavior, he
relieved the man from his ailment and he remained free of it for a number of years.
Then, in 1828, on the occasion that a mission was being conducted there by Fr. Pietro
De Victoriis, that man once again began showing symptoms of his madness, but not as
violently. While accompanying the missionaries on their return to Rimini and after their
departure, his frenzy broke out anew in Rimini itself in such a way that he had to be
forcefully contained. Upon his return to Macerata, day by day, he became even more
frantic and furious and had to be tethered even in his own house. It was then that the
priest that was mentioned above was summoned. It appeared that no means at all
were available for bringing him back to his senses. His extravagant actions kept
increasing more and more so that his parents were constrained to commit him to be
chained in jail. There, he continued to be furious, tearing his clothing and gouging out
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stones fromthe walls. Still, even there he did have some moments of lucidity as he had
had before and many times he would request that I go and visit him. I never had the
courage to do that. After months of such ferocity, he then began to be calm, though
only a bit, and he was released from the jail and sent back to a particular house where
he was, however, still tethered. Then, in April of 1829, upon my constant requests, the
very reverend Canon Del Bufalo came to Macerata for the retreat to the clergy. At that
time, the parents asked me to get him to pay a visit to Federico. As a matter of fact, I
asked him and he accompanied me. We found Federico to be quite calm and the
Canon, after giving him a fewexhortations, blessed himwith a relic. I believe that it was
one of St. Francis Xavier, as well as with an image of most holy Mary, (this must have
been the small picture which he brought along with him on missions, having the image
of the Blessed Virgin on one side and that of St. Francis on the other). I do not recall
whether the patient kissed or reverently looked at it. But, after that, we both departed.
From that time, Federico had no further attacks of madness and asked to be freed of
his tethers. That was done, though I do not remember whether it took place on that
same day, but I think it was on the following day. Ever since then, he has remained free
and I recall that later he would utter these words: I kept telling them that until Canon
Del Bufalo and the chaplain come to visit me, I will never be cured. That is Fr. Paolo
Vicinis account of the event.
I recall that Fr. Francesco Pierantoni told me that when the Servant of God was
giving a mission in Fiamenga, this same Servant of God gave the pastor an image of
St. Francis Xavier which he was to bring with him when he visited a woman who was
suffering hermorrhages and had been given up by the doctors. He told me that on the
following day, she attended the mission. Fr. Bernardo Mongolini, who was the pastor at
that time, wrote that he was directed by the Servant of God to bless with the relic of St.
Francis Xavier a young woman, whose name I do not recall, but who was the laundry-
worker for Luigi Bernardi. She had been suffering hemorraghes and had already been
administered the final sacraments. As soon as she had been blessed, she began to
showimprovement and was finally cured. This event must be the same one mentioned
by the Servant of God to Cristaldi in a letter which I have already reported. In that letter,
reference is made to a prodigious cure of a sick person, who the doctors had given up
on and to whom Viaticum had already been administered. After being blessed with an
image of St. Francis Xavier, given to the pastor, that sick person, who lived out in the
countryside a good distance from the parish center, was cured. If the Servant of God
wrote in the letter of a sick person instead of a sick woman, that might have been due
to his not paying too much attention to what was reported to him. The administering of
Viaticum, it seems to me, I learned also from Fr. Pierantoni and the reference to the
relic, instead of an image, would be the mistake of the pastor. Since this cure followed
from the blessing with the image of St. Francis Xavier, I wish to emphasize the vivid
trust that the Servant of God showed whenever he invoked a cure from that Saint. This
is indeed applicable to the event just described.
I learned that a similar event took place when, in January of 1821, I was with the
Servant of God to handle the holy mission in Ariccia. I heard a man, whose name I do
not recall, say that a woman was confined to bed and unable to move. I remember that
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in that circumstance the Servant of God blessed an image of St. Francis Xavier, sent it
to the woman who was ill, together with the message that she should come to the
mission. After the noon meal, I heard that same man say that the woman had been
brought to the mission. I did not discover afterwards howthe situation turned out since I
did not ask any further questions. After the death of the Servant of God, I questioned
Canon Fr. Felice Marchetti, but he was unable to give me any further information.
Likewise in Rome, I learned froma priest, who lived with Monsignor Piatti, that in
Alatri on the occasion when the Servant of God was there for the ministry, a little boy
was cured of an affliction that he had in his foot. This occurred when his mother bathed
it with water of St. Francis Xavier, blessed by the Servant of God.
As above, while I was in Ariccia, on the last day of the mission, we went in a
processional form for the blessing of the tin-lined cross erected for the occasion of the
mission, outside Porta Romana. Upon leaving Porta Romana, I ran into a young boy
who was leaning and shaking against his mother. I suggested or said that he should be
brought to be blessed by the Servant of God who would be passing by shortly (I believe
I mentioned this to the mother). I kept moving on but then I turned to look back and I
sawthat the Servant of God was blessing the boy. I amquite certain that it was with the
Crucifix which we wear on our chest. On the following day, as we moved processionally
to Galloro at the crossing before getting to the church, I encountered that same boy
who on the preceding day was leaning and shaking against his mother. He was walking
along alone with the help of a cane. I was told by someone else that he was the same
youngster. I said something or other to him, I do not recall the exact words, but it
appeared to me that I had found him to be confident about a total cure. That is how it
turned out. After the death of the Servant of God, that young fellow, Giuseppe
Schiaffini, paid me a visit here in Albano on exactly May 5, 1839 and reminded me of
that incident.. He added, then, that at the time he was around seventeen or eighteen
years old and had been a victim of a nerve-related fever. He had suffered from this for
almost six months and was obliged to stay in bed. Whenever he did get up, he was
incapable of holding himself steady. During that sickness, he had received Viaticum
and came very close to having to receive the holy oils. The doctor in charge was Dr.
Bassanelli who is well-known. He supplied him with medication from which he did not
show much improvement. On the day of the procession, as described above, his
mother accompanied him out of Porta Romana to about halfway down the road. The
proprietor of an inn asked her: Where are you taking this poor son of yours who is
scarcely able to walk? The boy was hobbling along badly. His mother had told himthat
he should kiss the hand of the Servant of God. And, he did that. The Servant of God
placed his hand on the boys head and kept on moving. The boy, still leaning on his
mother, went on to the next crossroad that was situated outside Porta Napoletana. On
the following day, all alone, with the use of his cane, he went to Galloro and after a
couple of days, he abandoned the cane altogether, fully cured and never again having
to undergo that hardship.
The now-deceased Fr. Luigi Grossi, archpriest of Lenola, wrote that the Servant
of God was there to conduct a mission and as he was about to leave for Ceccano.
Upon seeing an olive grove which had not produced fruit for a number of years, he was
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asked by the country folk who were accompanying him, to bless it. He gave it a blessing
and in that same year, it produced a crop of olives there, even though there were none
produced in the olive groves of the other nearby towns of that area. I learned of this
also in the report of other people. I heard that a similar thing occurred in Bassiano
where he also blessed an olive grove with a successful outcome.
When I was in Sermoneta, I was summoned by the Servant of God, and on the
trip, I was stung on one of my legs by certain insects. After getting to Albano, my leg
was swollen to such an extent that only with difficulty could I walk. There, I had several
hot water applications made and on the following day, in going to Rome, I still felt the
pain. The Servant of God asked me to walk around a bit in his room. But, I told him that
I just was not able to do that. He was not happy about the hot water applications that I
had undergone and kept insisting that I walk around. I told him that he should give my
leg a blessing, I am certain, with the relic of St. Francis Xavier. Once that leg was
blessed I walked around with no difficulty and no longer felt any annoyance.
I heard from Fr. Biagio Valentini that during a mission conducted by the Servant
of God, a woman, who had some affliction, made her way to the confessional and
asked him for the grace of a cure. He directed her to go to the altar of St. Francis
Xavier. The lady left the confessional and while walking through the church, she found
that she had been healed, and said: You have cured me, not St. Francis Xavier.
He also related to me that, during a mission, the Servant of God told a man,
whose son was close to death, to make a dozen uniforms for the St. Francis Xavier
group and his son would be healed. Immediately, the man began to sew the uniforms
and the son improved. However, when he stopped before making all twelve of them, his
son started to fail.. He went back to the Servant of God who, upon learning that he had
not finished the twelve uniforms, ordered him to complete them if he wished his son to
get well. Indeed, the man proceeded to make them and the son was healed.
FromFr. Biagio Valentini, I also discovered that when he was with the Servant of
God on a mission, he got news of the serious illness of his own mother who, before
dying, wished to speak to her son. Valentini consulted with the Servant of God who
asked him what he himself was inspired to do. After a prayer, Valentini decided to
continue to the end of the mission. Later, news got to him that his mother had died,
perfectly content, because she had spoken with her son Biagio shortly before dying. But
he, that is, Fr. Biagio had not left the mission. When this was reported to the Servant of
God, it was for him a confirmation of his ministry. This same Fr. Biagio also told me
about significant conversions that had occurred during the missions and pointed out the
tremendous respect with which the Servant of God was regarded.
From the now-deceased Canon Fr. Antonio Muccioli, I learned that in the
mission given in Rieti, the Servant of God was preaching one day on the topic of the
final judgment, if I am not mistaken, and a bolt of light or flame was seen flashing
around the church and the audience was stricken with fear. I heard this same report
confirmed by Fr. Andrea Butironi, who was his companion during that ministry. It was
said that it was not something natural.
In the mission in Prossedi, I was informed by Canon Fontana that his brother-in-
law, who provided the wine for the missionaries, told him that the barrel from which the
wine was drawn, lasted for a much longer period of time despite the fuller use made of
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it and it held out until the final drop. He also added that when he was working during a
mission with the Servant of God, he was in need of special faculties. But, before he
even requested them, the Servant of God said to him: I want to be the Pope, meaning
that he wanted to grant him the faculties. If I am not mistaken, I, too, was present when
the Servant of God made that remark to Fr. Fontana. Likewise, I was told that when the
Servant of God had given him some alms for Masses, he told him that he should have
a cloak made for himself. He replied that he had one. But the fact was that, while
traveling toward Giano, he actually lost his cloak and the money that he had received
was used to get a new one. Also, I have been told that when the now-deceased Fr.
Pasquale Aloisi happened to be in Frosinone, he presented himself to the Servant of
God to be accepted into the Congregation. But, he was scarcely able to stand and
needed a cane to control his walk since he was also advanced in age. The Servant of
God supported him by taking his arm while Fr. Biagio Valentini took his other arm and
they got him to walk around the room. The fact was that he then began to walk on his
own without the use of the cane and after that managed to get around without difficulty.
I remember well seeing him when he could hardly walk and then seeing himwalk freely
since I happened to be in Frosinone at that time. I think that the Servant of God
remarked to me that it was St. Francis Xavier who had granted the favor. Of all this, I
have a faint recollection. Many times I heard the Servant of God say that the Lord
would multiply their supply of money, whenever needed and whenever he was unable
to meet expenses.
There probably were other incidents but I shall be silent about them since there
is no need for relating those favors. Getting back now to those first three incidents, I
shall say that, as far as I know, there can be no doubt about the truth of themor,
better said: unless some circumstances, unknown to me, were present that would allow
for exceptions, in reality, they should be considered miracles.
21. His writings
Elsewhere I mentioned that the Servant of God wrote and brought out in print in
Rome in1819 his Metodo delle Missioni issued by the Contedini printers. I mentioned
that he told me that Albertini had reviewed it. I likewise mentioned that before his death,
he checked it and made a corrected copy which is preserved in our general archives
under the title Regolamenti. I must point out that to this printed and corrected
method, the Avvertimenti ai Missionarii and also Opere Pie, dealing with the
organizations to be set up, were added. In that same place in the archives, we have the
first, original rough draft of that method. He likewise wrote and brought out in print his
Direttore diretto which I have also referred to. We have, in that same area of the
archives, the original of this small work or opuscolo. I point out, also, that in print there
is, finally, theScala mistica , a copy written in the Servant of Gods own handwriting,
but I would not be able to say precisely whether this was one of his compositions.
Likewise, he wrote and brought out in print Breve compendio della vita di San
Francesco Saverio, issued by the Contedini presses. We have the original of this little
work preserved in our archives under the same archive file. In that same area of the
archives, there is a copy of a small printed pamphlet entitled Ingresso alla missione.
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There, too, we find the printed Regolamenti for the ladys organization, namely, the
sisters of charity, as well as one for the mens group of St. Francis Xavier, but neither
one is the composition of the Servant of God, although the corrections found therein
are his. There, also, is the manuscript Transunto dellopera, but neither is this
entirely the composition of the Servant of God, even though it does show the
corrections he made before it was sent to be printed. There, too, is the Direttorio per
giovani convittori, composed by the Servant of God and reviewed by himin September
of 1835. We still have the original copy which came out first. Furthermore, there is a
copy of Metodo per il confessore straordinario di monache. I would not be able to say
for sure whether there is one or the other word written ex aliena manu. However, the
corrections made in 1835 are in his handwriting. The same can be said in regard to the
method to be followed in conducting retreats called for by our rule; the method of
assisting one or more retreatants; the guidelines for our houses of probation as well as
individual guidelines for the president of our houses of study. The memorandum that
was written on the occasion of the opening of the mission house in Giano must not be
his. However, the listing of pious works given in a letter of the Servant of God to
Albertini is his. Next, there is a page written in the Servant of Gods handwriting
describing the organization for the senior clergy with the title of the Apostles and
another for clerics. In addition, there are the following items: critical remarks in regard to
a page entitled Regole per il ristretto delle figlie di Maria; a letter to Fr. Gentile with
reference to a ceremony; the general idea of the Congregation; a page dealing with
the line of government in the Congregation; the missionaries way of life; the functions
observed throughout each year, each month, each week, each day; a prospectus of
the Congregation submitted to the popes: Leo XII, Pius VIII and Gregory XVI; a page of
guidelines for the Director of Retreats; aims and devotional practices in giving retreats.
There are also other pages, for example, the method for visiting the seven altars in
Sermoneta; the method of making a general confession as taught by the Venerable De
Rossi; guidelines for general communion services; sung Masses in houses of study;
the method for the priests day of recollection as well as another for the people in
Sermoneta; clarifications of our rule; a page dealing with temporal possessions;
another dealing with the visitation in 1826 in which I detected my own handwriting
because I had been assigned to it by the Servant of God; a circular letter, one of
encouragement, for the retreat of 1831 with corrections made on another circular; a
page of reminders; other brief reminders dealing with the devotion to the most Precious
Blood; the admission of secular priests into religious life or into our Congregation.
In our general archives we also have a collection entitled Lettere scritte dal
Servo di Dio a Cristaldi and another three volumes of Lettere varie. Then, too, we
have in print his spiritual advice and also the regulations governing the erection of
mission houses, along with a page listing contributors, but I am not sure whether this
listing was made by the Servant of God. Also, we have some Lettere Circolari which
he was accustomed to send out on the occasion of the annual retreat called for by our
rule. In these, except for the one in 1833, there is a word or so written ex aliena manu
which I am unable to identify easily because they are not in the Servant of Gods
handwriting. Finally, we have other files containing Scritti di scuola and Predicabili
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in the Servant of Gods handwriting. It will be better for all of this to be seen at the time
when it will have to be examined.
In addition to the writings that we have preserved in our general archives, I know
that in the archives of the Sacro Cuore di Gesu in Rome, there are some letters from
the Servant of God which I have read and I have made a copy of for our general
archives. Then, too, I have seen a few letters that are preserved in the archives of the
Archconfraternity of the most Precious Blood in San Nicola in Carcere. I likewise found
his handwriting in the record of minutes for the meetings held in the pious organization
of Santa Galla. I would not be able to give, in minute detail, all the other materials there
might be, but each person will fulfill his duty by presenting, in time, whatever that
person might possess of the writings of the Servant of God and, at that time, more will
become known.
I do not know, or at least I cannot recall right now, anything in particular as to
whether precisely in these aforementioned writings the Servant of God may have
gained a greater reputation for sanctity, nor, whether in them, there is something
showing a contrary reputation. Inasmuch as I have not had the possibility of reading all
of the things he wrote, still, from the ones that I have read at different times and in
different circumstances, I maintain that anyone who reads the things that the Servant of
God has written will be edified because in themhe will recognize the true spirit of Jesus
Christ, as can be derived from all that I have reported in the course of this examination,
for I, perhaps even better than they, have seen that very same spirit.
Speaking in a general way about his letters, I knowthat some people are holding
on to them as relics. I was called upon to authenticate the handwriting of a letter from
the Servant of God to the now-deceased archpriest of Genzano and another one
addressed to the abbess of Campo Marzio in Rome. We have a copy of both letters in
our archives.
With reference to the writings of the Servant of God, I must add that I have tried
to gather his personal writings from the archives of our mission houses as best as I
could and bring them all together in our general archives, identifying the different
situations, except for a brief glance at one or the other letter, a short look at visitation
reports, and the registration of masses which he applied in the various houses, or,
perhaps, one or the other small item that may have escaped my glance. Likewise, I
have tried to gather together and preserve in our general archives his letters and
whatever else I could manage to get hold of from those who possessed them.
I point out here that I mentioned that in all the letters of the Servant of God, I
discovered that same spirit which I have described and presented in my deposition.
Therein one can find many examples of virtuous acts which I shall not repeat here. That
can be seen in the reading of them which will take place later when all of his writings
must be submitted in order to draw from them a possible summarization, in addition to
the customary review of them.
An idea occurs to me right now and I would like very much to add that, on an
order fromthe Servant of God, I burned the letters that were discovered upon the death
of Fr. Pietro Maria De Victoriis, that is, those addressed to him by the Servant of God
himself. I was even prohibited from reading them. Likewise, I burned the letters and
other writings addressed to me, except for a few things which I have placed in the
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archives with some things canceled out, but not because of any difficulty with the
Servant of God, since no such thing ever existed. I burned those letters because that is
what he told me to do whenever he wrote to me from time to time.
Also, a few days after his death, I burned some letters he had addressed to
Gigia in which, however, he still maintained that same spirit that is found in the others
that are preserved now in our archives. I read nothing in them that could be the basis
for making an exception about him. Also, I removed a heading of no concern from a
small folio.
Then, too, I burned one letter of the Servant of God to Cristaldi concerning the
oratory in Teramo. I made a reference to this situation at the time that I spoke about the
tribulations he encountered in his ministry. I burned it to prevent any further mistake in
the historical report of the situation, a mistake which I already referred to in the place
that was mentioned previously. I point out that in that entire letter there was nothing
more to be noted. I recall that it dealt with the bases for the Reform, a matter that can
be seen easily in the other letters addressed to that same person. It mentioned that he
was hoping that the Pope, for Lent, would send out a beautiful encyclical letter and,
finally, that Monsignor Pezzella was not gifted for the episcopacy.
Finally, in just a few letters which were kept in our archives in Giano, (placed
now with the others in our general archives) there are some canceled out areas that
were made during the lifetime of the Servant of God and in one of them a piece is
missing. Thus, with cancellations and with missing parts, I have been given, for our
general archives, some other letters donated by our own men. I have put themtogether
with the others just as I received them. Lastly, I point out that, as best I could, I
removed from our houses whatever I found to be in the handwriting of the Servant of
God and have put them with the other materials, giving them a distinctive protocol
heading.
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CHAPTER VII
A GLORIOUS DEATH
His death
I was present when the Servant of God died. I remember that he ended his days on December
28, 1837 at around twenty-one and one quarter hours. (This corresponds to 14:15 in our way of
computing time).
In various ways, I was given signs of his approaching end. When, in 1835, he was reviewing
the pages dealing with the Institute, concerning which I have already spoken one or more times, he
said to me, as he handed them over: This is the last time that I will review them:, and he never did
reviewthemagain. When he was clearing out his correspondence, he said: After mydeath, theywill
have little to read, and also: Whoever succeeds me will have little to read, since I am trying to
dispatch everything myself; and he did, leaving very little. Yet, everything was in good shape and
good order. Then, from 1835 on, he would say to me from time to time: What I have already done
is more than what remains for me to do; at times, he would say: for me, very little time still
remains; or, Very soon, I shall relieve you of this burden. In 1837, either before or after reading
at table (it was, if I am not mistaken, in the month of July) he said to me: This is the last time that I
will be reading or This is the last time. And, he never did read there again. In speaking about the
final circular letter sent out on the occasion of the retreat called for by our rule, which he sent out in
November of 1837, he said to me: This will be the last one that I will send; That will be all now,
or similar words which I do not nowrecall exactly. Then, shortly after that, he said: They should be
sent, starting from the first one that was issued. Here, I shall mention that without revealing this
particular item to Fr. Biagio Valentini, he gave me an order to send out the first circular letter, as I
actually did in 1839. It was then that I told Biagio precisely what the Servant of God had said to me.
After the final visitation which he conducted here in November of 1837, as I pointed out elsewhere,
he let me know that I should carry out everything just as he had laid it out and he said nothing
beyond that. He had always said that if they would draw out his blood, he would die. In a way that
was quite unusual for him; he repeated this same thought to me, here in Albano, around one month
before his death. And, as a matter of fact, after blood was drawn from hima second time, he lost his
voice and after that he died. All of these remarks were made to me by the Servant of God whenever
we were alone.
I have already given a description of his infirmity and death. Here, I shall mention in more
expressed detail the following material. After having contracted a convulsive cough, it kept on
getting worse at the time when he was conducting the holy mission in the Chiesa Nuova. He
preached, as is known, making a continuous effort and in such a way that he was pitied by his
audience. He would come down from the preaching platform, oozing perspiration and gasping for
air. When he got home, he was compelled to lie down for a while on the sofa in order to catch his
breath. When he came for his final visit here to Albano, and that was in October, he alerted me
beforehand in a letter, that I should not be concerned in any way about his illness. But, I confess the
truth that no sooner did I see himI was stunned because he was no longer recognizable as to what he
had been before. He was bent over, he was pale, he was weighed down. I asked him how he had
come to be in such bad shape. He simply replied that he had not been feeling too well. It was hoped
453
that being in this climate, he would be helped, but that was useless. Even though there was a bit of
improvement, nevertheless, the coughing kept getting stronger and caused him more and more
distress. He suffered quite a bit from the cold and was unable to warm himself even though we had
enkindled a stove in his room and supplied him with a hand-warmer.
Despite the fact that he suffered from high fever, he still wanted to celebrate Mass and for
that reason he would get up early, the time of our usual rising, and willingly bore, in mymost earnest
judgment, that difficulty so that he could offer the divine sacrifice. He found it a challenge to be able
to recite the divine office, but even that he wanted to do each day, reciting it along with Fr. Giovanni
Battista Pedini. In that condition which aroused our pity, it happened that for him, who observed the
ordo for San Marco in Rome, the Sunday office was called for. We were observing la Sagra which
occurs on the final Sunday in October. I told him that he should recite our office which was shorter,
but he was more pleased to recite the Sunday office in order not to vary from his ordo.
Even though he had difficulty holding himself erect, he did not want to remainduring the day
undressed in bed, being content only to lie down there from time to time to get a bit of rest. As best
he could, he would sit at his desk and write letters so as to continue to look after the needs of the
houses and of the ministry. But, every so often, he had to stop when he was no longer able to control
his hand. Still, with renewed efforts, he continued to take care of the letters that were most urgent.
One day, I heard him say something like this: Lord, as long as you are holding me in this office,
give me the strength to fulfill it. Thus, he adored the will of God who was disposing things in this
fashion. I also heard him exclaim: Oblivioni detur dextera mea si non meminero tui and at this
point, he took off his biretta and bowed his head, while still seated, and then continued to say:
Societas Pretiosissimi Sanguinis. Seeing that the handling of his correspondence was getting more
difficult, he began to have me read the letters and compose a response. He did so with diligence in
order that no one would be left unheard. Appearing as his main concern was his desire to leave us
without any worries. Without his knowing it, I sent out a circular letter to all of our houses asking
themto make a triduum. When he found this out, I noticed that he was not pleased. He liked to keep
his illness hidden as best as he could and even showed indifference toward it, though he was not
always successful in doing that. In the midst of his sufferings, I heard himexclaimwith affection and
love, while turning his eyes heavenward: Oh, myGod, without adding anything more; he remained
momentarily as though absorbed in God. He asked to be left alone in his room and would set a time
to be taken there. I noted that he did not care to have visitors from outside.. He asked that no one be
invited to come there. He kept recommending himself to the Lord and conformed himself to Gods
will. Fr. Giovanni Battista Pedini reported that he heard himrepeat with the devout AKempis: Iesu
et Maria, amores mei dulcissimi, pro vobis patiar, pro vobis moriar, sim totus vester, sim nihil
meus. While he walked with him, either in his room, through the house, or out in the garden, the
Servant of God would continue repeating: My God, here I am entirely yours; do with me whatever
you wish, for I am content; but, if you should give me just a bit more time in life, I would like to do
great things for your glory; however, if you do not wish so, I say: Fiat voluntas tua. I am certain
that, at times, I also heard himutter a prayer such as that. Fr. Pedini continued to report that when he
offered the Crucifix to him, he would kiss it with tender affection and would say: Ecce, amor meus,
crucifixus est. He reported that he also heard him say: Oh, Sanctissima Trinitas, oh mi Iesu, oh
bone Iesu, o dulcissime Iesu, adding Oh great Mother of God, pray for me. Pedini also said that
he had witnessed himgazing heavenward and remaining absorbed in that position, and then, turning
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his glance toward the images of Jesus and Mary, he let out sighs fromhis breast, uttering intense acts
of love to his God.
The season began growing more bitter. After he had given me further instructions, consigning
letters and other matters to me, I re-read the Rule to himand I also made some repeated comments. I
observed that he was unable to get warm, that his cough was getting worse and his fever appeared to
be more noticeable. From Luigia Del Bufalo I learned that between the 18
th
and 20
th
of December,
they noticed that on one morning he was scarcely able to move his tongue and only with difficulty
was he able to keep standing at the altar. It was then that the doctor forbade himto celebrate Mass or
recite the divine office. Despite the fact that he had trouble standing, he nevertheless continued
occupying himself as best he could in attempting to bring things to a conclusion, writing one or the
other letter or dictating them. It was around that time that he gathered together a number of loose
items that were intended to be placed as the frontispiece for his Metodo delle Missioni, jotting down
a few lines and then consigning them to me to check them. After his death, I had this with me when
I returned to Albano.
With the coming of the vigil of Christmas, Giovanni, his helper, brought him the little
Christmas crib that I spoke of before. Thus, very contented, he remained in bed, saying to the doctor
that he had not gotten up because he was so happy just looking at that scene. The doctor told himthat
he was doing the right thing in remaining in bed and ordered him to stay there. The Servant of God
was obedient to him not only in this regard but also in allowing him to make the drawing of blood
which the doctor had ordered for him. On the morning of December 27
th
, he received Viaticum. I
learned all of this from Luigia and Giovanni. On that same morning of December 27
th
, I was
informed of the status of the Servant of God. When I learned that he would be pleased if I would
come to Rome, I immediately went there on that same day, the 27
th
. I found himthere in bed, totally
resigned. He mentioned to me that he had become as helpless as a child. I replied that he should
remain relaxed and that all was going along very well.
The doctor arrived and after checking with the patient, he felt that he should performanother
drawing of blood. Since the patient was sensitive to the sight of blood, the doctor noticed that the
Servant of God had changed colors. At that point, he said to the patient that if he wished he could
request the consultation of another. But the patient replied: No, not that. If the doctor felt that
another drawing of blood was necessary, all he had to do was order it. I was reminded of what the
Servant of God had said to me and I told the doctor that he could perform the blood letting either in
his foot or his hand. However, the doctor did not agree with that. In the meantime, his Eminence
Fransoni arrived to pay a visit. The Servant of God immediately removed the biretta which he had on
his head and, if my recollection does not fail me, he also kissed his hand. In that situation, I noted
that he showed his customary serenity without uttering the slightest moan and maintained his usual
composure. His Eminence presented to him a relic of the Blessed Clare of Montefalco. The Servant
of God grasped it reverently. After his Eminence departed, the doctor proceeded to carry out the
blood-letting. However, blood refused to come out. After thumping the arm lightly, gradually a
sufficient amount of blood was obtained. At that point, his coughing stopped altogether, he lost the
use of his voice and was heard to speak only in a very soft whisper. His illness grew worse, his
weakness became more and more evident and he began to perspire. Despite all of this, he remained
perfectly calm, somewhat propped up in bed, and not displaying the least sign of annoyance or
gesture that might indicate the gravity of his condition. He did not even remind me of what he had
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previously mentioned to me about blood-letting.
When I asked him whether he felt any presentiment about a cure, he replied in the same
manner that was so characteristic of him: he indicated what he was concerned about and asserted that
he wanted only the gran volunta di Dio. He spoke to me about an image of the Sorrowful Mother
which was to be placed here in the interior chapel. He said that I should return to Albano, but that he
would be very happy if I remained in Rome. He indicated to me his desire that, if it were possible, he
would like to receive Viaticum a second time.
Since it appeared to me that he hadstill been quite doubtful with regard to the wearing of the
Crucifix, which we place on our chests, that is, whether that should be done in Rome as we are
accustomed to do outside of Rome, I mentioned this to himand he answered: Standumin decisis,
namely, it is to be worn only in our houses and in the work of the ministry. I asked him whether he
had anything particular to say to me, that is, meant especially for me. But, he, changing the direction
of this discussion, simply told me to send out a circular letter for the election of the new Director
General.
1
1
[Translators note: Here, Merlini inserts the following footnote:] I mentioned that the Servant of God, on the
night before his death said to me that I should send out a circular letter treating the election of the newDirector General.
Concerning this, I feel that I should point out, for the sake of greater clarity that, in a Congregation in which there is no
other bond than that of the bond of charity, he wanted everything done with that in mind. Hence, all the Missionaries,
confirmed in the Institute and entitled to vote in their respective communities, should be taken into consideration. This
is to be done in order to stimulate unity, concord and communal contentment as well as to offset any sort of despotism,
argumentation or difficulties in calling together general chapters. Also, to be kept in mind is the recognition of certain
members who arouse trust in the Congregation, in accordance with the prospectus that he made for Pope Gregory XVI
in which he said: Upon the vacancy of this office (he is speaking of the office of Director General) the president of our
house in Rome will supply in the interimMeanwhile, each house will send in their nominations for the newelection.
The collection of the ballots, which are by secret vote, is then to be signed by each individual of that community. That
listing, then, will be opened in the presence of all the members in our primary house who have also submitted their own
ballots, and the majority of votes will be determined. If the balloting turns out to be even, the President, who has been in
charge during the interim, will cast the deciding vote. If the balloting is even and the President himself is involved, the
456
deciding vote will fall upon the person who is next in official authority. He confirmed this method of election after
long prayer, mature examination and frequent discussions, adding that the voters in the primary house, whenever no
majority is reached, should have the faculty of undertaking only one more balloting. Since every form of voting
involves some difficulties, he said to me, one day while visiting with me here in Albano: Let them do whatever they
wish.
457
I asked himwhether he thought that I should speak to his Eminence Fransoni so that he, after
consulting with the Pope, should name Fr. Biagio Valentini to that office. He did not oppose me, but,
if I am not mistaken, he said: You handle it. I asked himwhether we could have his body interred
here in Albano since a mission house had not as yet been settled in Rome. Even though, at the
beginning, he showed some difficulty, still he went along with that. When he spoke of his sister-in-
law and his niece, he said that they should never be lacking in anything and that Fransoni would see
to that. I point out that all of these remarks that he made were not said, as the saying goes, in one,
single breath, but in successive stages. I learned from his niece that when she showed signs of being
a bit sad, the Servant of God reprimanded her and said: What is it with all this mistiness? Get rid of
it! Also, when the biretta belonging to the Venerable De Rossi was brought to him, he said that he
was not about to die. I think that he said this in order that the people in the house would not be
agitated; I knewfor certain that he did not like to see others afflicted, as I observed on anynumber of
occasions and circumstances. This happened before I got to Rome, but I do not knowhowmanydays
before. From his sister-in-law I learned that when she was prevented from entering his room, he
chided her by saying: You have become too sensitive. When he saw that I was showing sadness,
he had me leave the room but first and once again he gave me a warm smile. At night, when his bed
was found to be soaked with perspiration, a suggestion was made that it should be changed. A
discussion about it took place in his presence as to whether that was a good idea or not. The
conclusion was that he should not be moved from the place where he lay. In this situation, I noticed
in him a total indifference as he did not utter a word.
I went to bed and on the morning of December 28
th
, he sent for me and he asked me whether
he could request the holy oil even though the doctor had not ordered it. I replied by saying that it did
not seem to me that there was a need for that. He replied to me that that was not his question. His
question was whether he could request the holy oil even though the doctor had not ordered it. I
answered by saying that when one realized the gravity of ones condition, he could verywell request
it and be given it. Then, he said to me: Go, say Mass. With no further thought, I left the house,
went to celebrate Mass and upon my return I discovered that, after I had left, he sent Giovanni to get
the parish priest and had Extreme Unction administered to him. He had no other thought than that of
being united to God. This could be seen in his glancing heavenward and from his attitude of
recollection. He said nothing further to me about the Institute or anything else.
Around the twenty-first hour, the document declaring that he should be brought to Albano
was concluded and undersigned by himas he remained in a partlyseated fashion in bed with his head
reclining on a pillow. He began to show signs of failure. I drew close to him and I said to him that it
would be good for him to resign himself to the will of God. He replied to me in a soft voice and with
a swollen tongue: Yes, yes. Then he did not speak again in any way whatsoever. At this point, Fr.
Vincenzo Pallotti
2
arrived and, in my stead, he began to give him his assistance. At this point, tears
came to my eyes and I began to weep, but regaining my composure, I drew near to Fr. Pallotti who
was recommending the soul of the Servant of God, or better said, was pronouncing some ejaculatory
prayers. Thus, in that very same position, I saw him die peacefully, quietly, serenely and very, very
tranquilly like one falling asleep, so that I was scarcely aware that he had died.
Shortly after that, without washing his body or anything else, since that is the way he had
2
[Footnote: Now, St. Vincent Pallotti (1795-1850), founder of the Society of the Catholic Apostolate, the
Pallottini]
458
requested and recommended to Bartolomeo, we dressed him and placed him on the floor.
The attending doctor was Dr. Mazzucchielli who said that the cause of death for the
Servant of God, was a congestion in the lungs. The inflammation in his chest had advanced over
many months; his continued apostolic labors, his suffering fromthe cold weather, his over-exertion
were contributing causes. By not ceasing fromhis apostolic occupations, he neglected a cure which,
if done at the beginning, would have been able to help him. As a result, he became a victim of
charity.
With regard to his reputation and fame, I shall say that I learned fromGiovanni that when Fr.
Pallotti was mounting the stairway, he kept saying: Asaint is dying; I amgoing to assist at the death
of a saint. When the Servant of God was dying, I myself sawthat Fr. Pallotti raised his eyes to a part
of the room and likewise lifted his hands a bit, just as one would do when accompanying another
both in spirit as well as in gesture. It even appeared that he was looking at something. As though
steeped in wonder, I heard himsay in a half-muffled voice: Oh! blessed soul! I learned later that he
confided to another priest that he had seen Jesus come to meet that soul. However, I know nothing
more for sure, except what I have just said.
As far as I know, during the Servant of Gods sickness and death there is nothing more to be
said in particular that could have any further connection with his reputation and fame. I observed that
one thing followed from the other in a very natural way. I think that it all occurred in accordance
with the wonderful ordering of divine providence, namely, that his earthly life would be brought to a
conclusion in the hidden way of life that he had desired and sought for throughout his life, as I have
described elsewhere. At this point, I will add that the nun, Sr. Maria Tamini, whomI have mentioned
previously, told me that when she had gone to pay him a visit two days before the Servant of Gods
death, she asked himhowhe felt and told himthat he was doing the will of God. He answered her by
saying: I have understood you well; what I kept preaching to others, I must now do myself; is that
not how it is.
Fr. Francesco Gemelli, who was unaware of the rough seas in which the Servant of God was
navigating, thought that the ones in the house could help him by giving him hope for a cure. In his
simplicity, he said to me that he had spoken openly to the Servant of God and, I think he added, that
the Servant of God thanked him. Even though at first I remained like one who was incapable of
getting his thoughts together, I felt that it was my duty, after looking deeply within myself, to have
himrealize the danger he was in, since he was already prepared for death and completelyresigned to
the will of God, as I mentioned before. This could be easily seen from all the accompanying
circumstances. It seems to me that he was fully convinced of this after seeing me again after a few
days. In the meanwhile, he had heard rumors about his reputation for sanctity and he advised me not
to waste time in gathering together any memoirs.
Here, I must add what the abbess, Sr. Maria Teresa Cherubina di Gesu of the monastery in
Cori, wrote to me. She said the following: Herein I will relate to you a dream which one of our
young nuns, twenty-two years old, had on the night before the feast of the Holy Innocents. It seemed
to me, she said, that in our monastery I saw many Missionaries in a procession, singing psalms,
though I do not recall which psalms they were. All of our nuns followed that procession of
Missionaries and we also made responses to those psalms. The procession went through two floors
of our monastery and came to a halt in the chapel where we encountered Canon Del Bufalo standing
on the altar steps. He was wearing a beautiful surplice and stoleas though he was about to conduct a
459
service. But, there was no other service. He stood there facing all of us with his arms lifted in air and
his eyes gazing heavenward as he walked out to the garden. The Missionaries intoned the Libera me,
Domine which is sung on All Souls Day. As the Canon reached the garden together with all the
others in procession, he began to rise toward the sky. Both the Missionaries and all of us remained
there astounded by that scene and then he was no longer seen, absorbed, so to speak, by the clouds.
Then, I woke up. Another nun, who was present for the narration, said: Certainly Canon Del Bufalo
will die; he has been ill for quite some time. As a matter of fact, only a fewdays after that, it became
known to us, through a letter, that he had passed on to the other life.
That was the account that the aforementioned nun gave with total sincerity. That nun was Sr.
Maria Clementina della Santissima Trinita, who, in writing to Fr. Biagio Valentini on January 23,
1838, among other things, said: You can be consoled in the most holy will of God who permitted
this to happen. Since, in life, he had been instrumental in working miraculous things, you can
imagine how much he would like to do now that he is in heaven. I, an unworthy one, am awaiting
and wishing for a special favor, particularly because even before going to heaven he had brought it to
my attention. I tell you: when I was asleep, I saw him on a large elevation; he was well-dressed in a
fancy surplice and something else that I do not recall. He was completely joyful, singing many
psalms and other things in Latin. He was there with his arms opened wide and on the point of flying
into the air. Somewhat removed fromthe scene were a lot of people and many Missionaries whomI
did not know, giving the impression that they did not want to be separated from him. Then, that
group of people went down another path while the Canon disappeared, soaring away. They were all
saddened, indeed, but all of themjubilantly sang a requiemMass and other prayers. When I awoke, I
felt fully consoled by this scene, even more so since such things do not easily happen to me. Since it
seemed so real to me, I spoke to all the other sisters, who were quite frightened by it; they realized
that I was not one who liked to speak about such things. All of this happened to me on the night of
the 28
th
of this past December. I set aside mentioning many other minute items for the sake of brevity
and because of my poor memory. You, indeed, can be totally consoled since that holy soul will be
doing everything in heaven for the welfare of all of you, and particularly for you, whom he himself
had destined to take his place and thus is obliged to do more for you than for all of the others.
Believe me, that is how it is. Herein, I have given you everything succinctly. I ask you not to forget
any soul that has been abandoned by everyone.
Funeral rites in Rome and Albano
I shall now begin my report. After the Servant of God died, it was suggested to me to have
the remains waked outside the house and open to all. I liked that idea; I prepared the memorial
service and I went directly to the now-deceased Cardinal Odescalchi who, at that time, was the
Popes vicar. I asked him for that favor and I obtained it with no difficulty at all. I asked,
furthermore, whether there would be any difficulty, after the funeral services in the parish church, in
transporting the body to Albano. His answer to me was no. Arrangements for the funeral were
made in accordance with the regulations of the Sacconi and, in addition to that group of people,
eighty religious were invited along with twenty to forty priests as well as the chapter of SantAngelo
in Pescheria, the parish church in which the rites would take place. On the afternoon of the 28
th
, he
was taken there. I was told that there was also a Cardinal accompanying the Sacconi. I was likewise
told that he had a retinue with himbut I, myself, sawnothing since I had remained in myroomtaking
460
care of the correspondence. With the arrival of the 30
th
, the funeral rites were conducted with the
body open to viewin the coffin which had been placed in the center of the church until after midday.
In the meantime, Fr. Biagio Valentini arrived from Vallecorsa. I gave him the information and
together we went to the church of SantAngelo where, before our eyes, the bodylayin a coffin with a
metal cross draped with a cloth. I placed the seal of the Congregation there and we asked the pastor
to keep it carefully on deposit. We paid a visit to his Eminence Cardinal Falzacappa, the bishop of
Albano, and before we could say a word, he told us that we could go ahead and do whatever we felt
should be done in Albano since he would grant us every faculty. We thanked him. After visiting with
his Eminence Odescalchi and his Eminence Fransoni, on the afternoon of the 31
st
, we went to get the
coffin in which the body of the Servant of God was enclosed. After its consignment to us was
fulfilled according to all required regulations, we came with it to Albano. Having arrived there, we
placed the coffin in the interior chapel of our mission and retreat house and quicklyprepared a proper
catafalque in our church there. Fearful of there being some change in his body, we were not certain
whether we should open the coffin or not. But we decided to give it a try. As soon as we began
opening it, one of our young students, who was peeking through an opening, said, I do not recall
exactly whether it was: Oh, what an aroma or Smell that. We ourselves could not believe what
was happening. Joyfully, we lifted off the top, we brought the coffin into the church, we removed the
body which was still entire and flexible, not exuding the least bit of bad odor and we placed it on the
catafalque, surrounded by a good number of candles. On the morning of January 1
st
, 1838, the
solemn funeral rites were held, both the office and the sung Mass, and I presented the funeral oration
which God inspired me to compose in a very short time on that very same morning of January 1
st
,
after being subjected to the repeated urging of our boarding student, Stefano Ravasio, even though I
was exhausted and did not feel like doing it. I delivered it, may I say, almost completely engulfed in
tears, just as I had shed them partly during its composition. I saw the large number of people who
had gathered together, a mixture of individuals. I was told that as soon as word got around in Albano
about the death of the Servant of God which had occurred just a few days ago and that his body,
placed on view, was still intact as though he were only asleep, people began to rush there to see him.
It was thought that the burial should be made in the afternoon in our community sepulcher.
However, at noon, I do not remember whether it was upon the request of some person from the
outside, it was then thought that we should leave him on view throughout the day. I asked the
excellent episcopal chancellor, Fr. Paolo Dipietro, as you will recall, whether he would please come
that night to draw up the final document of recognition as well as for the burial, so that the body
could be brought back to Rome at a proper time. But, that afternoon the crowd of people kept
increasing and we were asked by some canons, among whomwas Canon Silvestri, fromthe cathedral
here in Albano as well as some of the laity, to keep the body on view for still another day so as to
satisfy anyone who wished to see him. Also, that night, present were some members of the St.
Francis Xavier group, among whomwere Frs. Vincenzo Scalchi, Vincenzo Badia and Pietro Moroni.
They asked for permission to sing the Office of the dead. With the agreement of Fr. Biagio Valentini,
it was decided to have a second funeral service. That night, when the chancellor arrived for the
drawing up of that document, I asked him to come back on the following evening. It was already
nightfall and I noticed that there were still people in the church. On the morning of the 2
nd
, with
members of the St. Francis Xavier organization and several other priests, the Office of the dead was
recited again and the requiemMass said, followed bythe funeral obsequies. On that same morning of
461
the 2
nd
, we received still other requests for a third funeral service with a repetition of that funeral
oration. The musicians offered their services gratis for the singing of the Mass, accompanied with
instruments. This third funeral service was arranged and on the 3
rd
of January, many priests, among
whomwere some fromthe diocese, came for the chanting of the Office and to be present for the final
obsequies. I observed that there was a select audience of secular and religious clergy together with
the laity from the surrounding towns on hand to hear the funeral oration which I repeated after I had
made a few changes in it. Present, also, were those who had come to celebrate Mass gratis. The
crowd of people that had begun coming from the first day on kept increasing noticeably and took
part, as is well-known, in customary processional groups arriving fromdifferent neighboring areas.
With one group following another, every class of people made their way to see the remains of the
deceased. I was not always in the church throughout those three days because I was on hand to show
hospitality to the religious and secular priests who came to our house to visit us. However, I did go
there from time to time for just a short while and I observed that the crowd of people was exactly as
had been reported to me by our companions. Some people were drawn there just out of curiosity, as I
learned, but others were seen to be filled with wonder and amazement and still others were rapt in
devout prayer. During those days, I was told that favors were taking place, though nothing was
known precisely. I heard that one or the other conversion occurred and also that people were saying
that the body had been embalmed. I was also advised that, for our justification, it would be a good
idea to have an investigation of that in keeping with the regulations. I was happy to have that done
because I was certain that nothing had been done to the body, just as those experts in that field
verified, as they later carefully examined it at close range. It also happened during those days that
people, out of devotion, carried away drippings fromthe candles that were burning frommorning to
night aroundthe catafalque. There were those who wished to touch the remains with their rings, their
rosaries, their medals, their handkerchiefs. In order to prevent people from doing something out of
the way, our men were there near the catafalque, satisfying the devotion of the people to have certain
objects which they presented, to touch the remains of the Servant of God. I, also, did that for a short
period of time. The thing that I noticed in a very special way was the silent devotion that was evident
in the church despite the huge gathering of people who were there viewing the body and not the least
disturbance taking place.
After the noon hour, with the church closed, we decided to have the analysis of the body
made and then proceed to the burial of the remains. The experts had already been alerted along with
the chancellor and the others. But, that could not be arranged because, outside the church, there were
a lot of people gathered and I learned that among them there were people of importance. So, it was
decided to open the church again and to postpone the drawing up of the documentation until the
evening. In fact, that is exactly what was done. Finally, after closing the church and with the arrival
of a few reverend Fathers of the Capuchin order, along with some canons and secular priests, the
governor and others who wished to be present for this process, including a doctor and a surgeon, the
analysis began and all the necessary observations were made as reported in the documentation.
Finally, after placing the body back into the coffin, we satisfied our devotion by kissing the hands.
Then, the coffin was closed and sealed.
As far as I know and have been able to find out, nothing more took place on that occasion
which drewsuch a crowd of people, except what I have stated. Likewise, there was nothing else that,
directly or indirectly, served as an encouragement to the crowd of people or to increase it. Nothing
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else was written or said and everything took place in a very natural way with no premeditation, as
can be clearly seen in the description which I have given. I might point out that in my own case, I
was in total admiration of the order of divine providence as I witnessed one thing after the other,
following in order, without anyone seeking it. Nothing directlyor indirectlywas done, said or written
to bring about that particular effect, that excitement and gathering of so manypeople. We saythat we
were simply content to cooperate with the order of divine providence itself which disposed things in
the way that we have described. His reputation for sanctity and his granting of favors are seen to be
growing and increasing, and in no way at all nor in any fashion was it procured or intended. I feel
that I should conclude this testimony by saying that everything that happened had its origin fromGod
since I have no other way of explaining the mysterious web of events that I have described.
The interment
I do not remember with precision whether it was on the first day of Januaryor the morning of
the 2
nd
that preparations were being made for the interment of the remains of the Servant of God in a
separate area. The fact is that at first it was suggested that they be placed in the passageway leading
to the altar, outside the chapel of the Conception. However, after thinking it over and remembering
that the Servant of God was deeply devoted to St. Francis Xavier and that he himself had placed an
image of the saint in the chapel of San Girolamo, it was decided to dig a hole there in the middle of
the balustrade, a bit removed from the altar. When this was begun, we discovered a block of
peperino through which we were able to excavate a hole sufficiently large to accommodate the
coffin. This work was completed and readied for the evening of the 3
rd
of January, 1838, once the
investigation was completed and the coffin sealed, as was mentioned before, accompanied by the
usual interment prayers. It was placed in the locale that had been prepared. Later, a facing of brick
was laid and after a short while, a small stone bearing an inscription was placed thereon in a waythat
is still visible. Neither around or near the sepulcher was anything placed nor is there now anything
which would indicate any type of public or ecclesiastical cult. Even up to October of 1840, this was
also the case when a particular process was undertaken in the presence of our most worthy bishop,
his Eminence Giustiniani, to show that no cult was being practiced. It was on that occasion when a
re-inspection of the body was made and in order to preserve the coffin and protect it, a covering of
lead was added to it, as is well-known.
Funeral rites in other localities
After the Servant of Gods death, funeral services were held for him in all of the churches
attached to our mission houses with more or less solemnity, depending on each place. In Rome, in
the church of Santa Galla, a funeral service was held with a funeral sermon. In the Diario di Roma
on January 13, 1838, the necrology appeared in the appendix section where, however, there is an
error with regard to the history of his deportation. It says that the Servant of God was first exiled to
Bologna, then to Piacenza and finally incarcerated in the prison of Lugo. It should have read: first to
Piacenza, then to Bologna where he was incarcerated, later transferred to the prison in Imola and
finally to Lugo. Furthermore, there is mention there of his mission in Bassano which is an error; it
should have said Bassiano.
In Frosinone, in addition to the funeral rites conducted in our church, there were solemn
services conducted by the priests who loved him in all three of the parochial churches, namely, of
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San Benedetto, Annunziata and Santa Maria. In this last one, which is the collegiate church, a more
solemn rite was held together with a funeral sermon. In front of the catafalque, they placed a sign
saying:
VIR IMMORTALITATE DIGNISSIMUS QUEM NASCI NUNQUAM AUT NUNQUAM
MORI OPORTUISSET DOMINUS CASPARUS DEL BUFALO VENERANDAE
BASILICAE DIVI MARCI CANONICUS INSIGNIS ATQUE CONGREGATIONIS
SACERDOTUM SUB TITULO PRAETIOSISSIMI SANGUINIS DOMINI NOSTRI IESU
CHRISTI DIRECTORGENERALIS POSTMULTAPERPESSUS ABEXTERORUMARMIS
ANNO1809 INBONONIAE ACPARMAE DEPORTATIONE REDUXTANDEM INTER
POPULORUM JUBILANTIUM ACCLAMATIONE 1814 TOTAM IN APOSTOLATUS
MUNERE SUAM IMPENDIT VITAM AC DUM MAXIMA SOLLICITUDINE ET MAJORI
SEMPERSTUDIO CONGREGATIONEMSUAMUNDIQUEPROPAGAREMEDITABATUR
INTER OMNIUM LACRYMAS MORTALEM HANC VITAM CUM BEATISSIMA
IMMORTALITATE COMMUTAVIT VIXIT ANNOS 51, MENSES XI ET DIES XXI
DENATUS EST ROMAE QUINTOKALENDAS JANUARII ANNOREPARATAESALUTIS
1838.
To the right side of the catafalque, it read:
DOMINUS CASPARUS DEL BUFALO VIR VERE VIGILANTISSIMUS VERISSIMUS
APOSTOLORUMIMITATOR QUI ITAPRIMOS INTERSACERDOTES EMICAVIT UT
FILIUS ECCLESIAE AN ECCLESIA FILIO MAGIS GAUDERET NESCIRET ORBIS
QUIQUE OMNIBUS OMNIA FACTUS GUBERNARE PRUDENTIA REGERE IMPERIO
IMPERARE EXEMPLO VIDEBATUR.
On the door of the church, it said:
SISTE TANTISPER VIATOR HEIC PARENTI OPTIMO AC BENE DE SE MERENTI
DOMINO CASPARO DELBUFALO CONGREGATIONIS PRAETIOSISSIMI SANGUINIS
DOMINI NOSTRI IESUCHRISTI PRIMOPROPAGATORI ATQUEDIRECTORI GENERALI
NUNC ACERBA MORTE EREPTO EJUS IN CHRISTO FILII IUCTU EXTERNATI
SOLEMNIA SACRORUM PIACULARIUM OFFICIA PERSOLVUNT.
The Sacconi in Frosinone, with whomthe Servant of God held membership, held funeral rites
for him.
In Vallecorsa, while two tridua were being conducted, one in the church of the Santo
Protettore and another in the church of Santa Maria, to obtain a cure for the Servant of God, news
arrived there of his death. Funeral services were held there on January 4
th
, 1838 in the church of
Santa Maria. The following inscription was seen on the catafalque. On the front part:
D.O.M. GASPARI DEL BUFALO VIRO PIENTISSIMO SUAVITATE MORUM ET
DOCTRINA CLARISSIMO ROM. PRAEPRIMIS DICTIONIS APOSTOLO
CONGREGATIONIS PRAECIOSI SANGUINIS CHRISTI FUNDATORI EJUS ALUMNI IN
PATRIS AMANTISSIMI MUNERE MOERENTES PP.
On the opposite end:
D.O.M. GASPARI DELBUFALO CONGREGATIONIS MISSIONARIOR, PRETIOSISSIMI
SANGUINIS FUNDATORI QUOD NOVAACUTILIAUTRIUSQUESEXUS S. SODALITIA
ASUIS ERIGENDA ADMORES REFORMANDOS CURAVERIT ET PRAECIPUEROM.
DICTIONIS APOSTOLUS EXTITERIT SOCIALITAS DIVI FRANCISCI XAVERII TANTI
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PATRIS FUNUS LACRYMIS PROSECUTA PP.
The reverend Canons chanted the entire Office of the Dead. The members of the St. Francis
Xavier group rendered their assistance; the pastor of the church of Santa Maria celebrated the
Requien Mass after which the funeral sermon was delivered by Fr. Francesco Virili. The March 8,
1838 issue of the newspaper in Rome carried the report of the funeral services conducted in both
Frosinone and Vallecorsa.
In Meldola, likewise, solemn funeral rites were held on February6, 1838, in the church of the
Santi Martiri Cosma e Damiano. Masses were celebrated, a sung Mass with both instrumental and
vocal music was had together with a funeral sermon. In the evening, there was benediction of the
most Blessed Sacrament, with magnificent and exceptional illumination.
At the main entrance to the aforementioned church, there was a cloth streamer which read:
GASPARI DEL BUFALO IN URBE CANONICO LITERARUM OMNIUM PERITISSIMO
VITACANDIDO LEVITICOORDINI PELLUCIDOORNAMENTO SPIRITUALIUMMIRE,
INCENSO QUOD MISSIONIBUS IN RE CHRISTIANA PER ITALIAM REGUNDIS
INAEQUABILIS IN DIFFICULO OFFICIO PERENNIS LONGE A FIDE FECIT
ORTHODOXOS -- COMIS EMENDAVIT SOLERE SUASIT SUSPITANTIBUS IN EUM
POPULIS DEMISSUS EMINENTES NON ADDIVIT HONORES NUNQUAM SIBI TOTUS
OMNIBUS REQUIEM FUGAVIT VIRTUTIBUS HEROICIS REDIMITUS A COELITIBUS
ADLECTUS ANNO 1837 SANCTIS MARTIRIBUS PUERIS DIE SACRO MORTALIS
VITAE 51, MENS. 11 ALOYSIUS BALDIUS QUAESTOR AERARII XAVERIANORUM
MELDULAE CONJUNCTUS ANIMO TANTI NOMINIS SACRICOLAE FUNEREUM
QUADRAGINTA DIEM LUCTUOSA POMPA SIGNAVIT.
A beautifully arranged catafalque was decorated with mottoes containing the following
words:
ILLUSTRE SPIRITO AVESTI IL MONDO A VILE E LA TUA FACE FU DI PIEN
SPLENDORE LA PACE OR GODI CUI NON VHA SIMILE LAUDI INTUONANDO
ALLINFINITO AMORE
Another said:
DA QUELLA GLORIA IN CUI RISPLENDE ETERNO A NOI TI VOLGI E COLASSU CI
TRAI.
Still another said:
SEGUI LALEGGE DIVINA E FULANIMASUA SOMMAMENTE CONSOLATA.
Finally, one that said:
SERVO BUONO E FEDELE RATTO ENTRASTI NEL GAUDIO DEL TUO SIGNORE.
In Forli, the following was printed by the Luigi Bordandini printers:
GASPARE DEL BUFALO IN ROMA CANONICO MISSIONARIO INTEGERRIMO
ALTRO LEVITICO DECORO MIROZELATORE SPIRITUALE FONDO RESSE ANNI
VENTICINQUE LE CONGREGAZIONI DEL PREZIOSISSIMO SANGUE NEL
MINISTERIO INDEFESSO IN FEDE LI FECE ORTODOSSI GRAVE AL
PORTAMENTOCORREGGEVA DOLCE SOLERTE PERSUASE UMILE. NON SALI
GRADI EMINENTI FU TUTTO A TUTTI NIENTE ALLA QUIETE AMMIRATO
FILOSOFO SOMMOORATORE INSACRE DOTTRINE INARRIVABILE REDIMITO
DELLE EROICHE VIRTU GIUNSE AL DIVINO AMPLESSO LA FESTA DEI SANTI
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INNOCENTI 1837 SUOI 51, MESI 11 LUIGI BALDI, CAMERLENGOAL RISTRETTO
DEL SAVERIO IN MELDOLA AFFEZIONATO DEVOTO A SI MEMORANDO
SACERDOTE RICORDA CON POMPA IL FUNEREO QUARANTESIMO GIORNO.
In 1839, on the day of the Innocents in the evening, the aforementioned Baldi had
the funeral elegy in that same church with the conducting of the evening oratory. We had
had it printed and I referred to it previously. Likewise, those memorial services were
accompanied with organ music, followed by benediction of the Blessed Sacrament and the
rosary.
In Chiaravalle, in the oratory founded by the Servant of God himself, funeral rites
were observed on the 30
th
day with a gathering of the young people and many Masses
were offered, as reported in a letter from Cavalier Barcaroli.
In Caldarola, every evening for an entire week when they gathered together for the
evening oratory, they prayed the rosary. On February 21, 1838, they had the funeral
services, both the Office of the dead and the Requiem Mass, in the church in Monte, with
the Chapter of that church of San Martino present, along with four confraternities of the
area and many of the faithful. There was vocal music and a funeral sermon. This was the
report of the pastor, Antonio Mariotti, the vicar forane.
In Todi, on the evening of January 15, 1838, in the oratory church, Vespers of the
Office of the dead were chanted. On the morning of the 16
th
, a notable number of Masses
were celebrated, many of them offered gratis. At the 17
th
hour, with a good number of the
clergy in attendance and some of the laity, the Office of the dead was chanted. Canon Fr.
Fortunato Paolucci sang the Requiem Mass with full musical responses and Canon Fr.
Giuseppe Benedettoni delivered the funeral sermon. This, too, was the report of Fr. Luigi
Cocci who had been surprised by the news, since he had not as yet seen the
announcement of the Servant of Gods death in newspapers of Rome, and as he himself
said, the death of a man who had done such hard work for the Church.
In Fabrica, the seventh days remembrance Mass and the Office of the dead were
offered in the presence of the Chapter, the members of the St. Francis Xavier organization
and all the local faithful. This is how Canon Fr. Arcangelo Feliziani put it: I wanted to
reserve to myself the pleasure of singing the solemn Requiem Mass, realizing that I had
done so for a great saint. I regret that because of the shortage of time and the little
knowledge that I had of this man, I did not give a funeral eulogy which the deceased was
surely worthy of.
In Guarcino, funeral services were conducted along with the Office and the sung
Mass and all of the priests applied their Masses for him.
Likewise, in Forlimpopoli and in other places, similar funeral observances of the
Office and Mass were held.
Devotion increases
I have been told that a simple woman, out of a sense of devotion, has an image of
the Servant of God in her house in Terracina and that she has a lamp burning there. I do
not recall her name. However, the simplicity shown by that lady appears to me to be
nothing more than just a simple devotion. Indeed, neither here in our church of San Paolo
nor in any other place, as far as I know up to this very day, has there been anything done
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in reference to promoting in the least way, any public or ecclesiastical cult honoring the
Servant of God. I shall add that certain offerings of silver along with a ring have been given
to us for graces received. These articles are locked up and sealed in the archives of this
mission house of San Paolo.
I myself have a devotion to the Servant of God because with a pious esteem for
him, I feel that he will intercede for me before God in heaven just as he was a benefactor
with his prayers for me as long as he was alive on this earth. Many times, I have gone to
pay a visit to his grave to pray there for myself and for others. I have not visited any other
place at all to gather information, except for those things that I have already reported to
you. I point out that both here and in Rome, in the building where the Servant of God lived,
we preserve his memoirs in a private way.
Since the interment of his remains, which occurred on the morning of January 4,
1838, men and women have been coming in droves from the various nearby locations,
expecting to find him still visible as was done during those earlier days. Not finding it so,
they were content to touch their rosaries to the place of his interment. One of his skull-caps
was cut into small pieces to satisfy the requests that were made, out of devotion, to have
something of his. Then, later, when it was seen that no longer was there a huge flow of
individuals to the tomb as had occurred on the day of his burial and a few days after the
burial, still, even up to today, people are seen coming continually to the grave site. I myself
have witnessed this and I have gotten reports also from our men (since I am not always
there in the church). I have even seen Cardinals there, namely, his Eminence Fransoni and
his Eminence Falconieri, as well as prelates, religious, priests, princes and princesses,
titled ladies and gentlemen together with people of lower station. As a result, I feel that I
can say that I have seen people of every class and condition. I observed that this
concourse of people to his grave resulted from the reports of his reputation for sanctity that
were getting around, as I mentioned before, as well as their seeking for favors to be
granted. I also noted that there were people coming there to fulfill a vow that they had
made after having received a favor, as those people themselves revealed to me. Some of
them had been made in that very same church. I also noted and observed that people had
come to his grave site to pray, not only fromneighboring areas but also fromdistant places
such as Assisi, the Marche and from the Kingdom. A few days after the burial, a woman
from Terracina, along with some other people, came to the grave site to give thanks for
having been, as she said, relieved of a fever and now was fulfilling the vow that she had
made.
From what I have said, it appears that a devotion to the Servant of God exists. I
have also pointed out that this devotion is found among every level of individuals and
conditions. They come fromboth neighboring and distant places. Furthermore, I have given
some indications as to how this devotion has demonstrated itself. I might add that its
significance is noted in the continuous requests that are made for images of the Servant of
God which, up to now, have numbered more than twenty or twenty-five thousand. Likewise,
the requests made by those devoted to him for devotional materials such as pieces of his
shirt or other articles that were used by him. I know that people, all the way from Malta,
have written to the mayor of this city of Albano, Luigi Clarini, to obtain some devotional
materials which I have supplied. Also, to satisfy the requests of the devotees, the funeral
oration was reprinted in Rome by the members of the Belle Arti. More than a thousand
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copies of it have been delivered. Then, too, people, in all simplicity, have come here to our
church to request triduums and novenas in honor of the Servant of God. They have
donated money for the purchase of candles to be burned at the grave of the Servant of
God as well as offerings for the celebration of Masses in honor (so they stated) of the
Servant of God. In these circumstances, I explained to them, and in my absence I had
others do the same, that this was not to be done and was something prohibited. All were
eventually convinced of this and nothing more of this nature occurred nor anything similar
to public cult, as far as I know and as I have stated previously and as was made clear to
everyone. I did state, and I repeat it here, that devotion to the Servant of God is still
enduring and has never been interrupted. This is evident from the number of people who
continue to visit his grave as well as from the number of images and devotional materials
that have been continually requested, together with the prayers that are offered by people,
with trust in the intercession of the Servant of God, for favors, just as happened yesterday
when a woman from Castello came here with full confidence in the intercession of the
Servant of God. This I learned from Fr. Biagio Valentini.
Reputation of sanctity after his death
I have already spoken of the reputation that got around concerning the Servant of
Gods sanctity while he was still living as well as the progress it made after his death. I
shall add here, from my research, that I have been made more and more aware of the
Servant of Gods life, virtues, gifts and miracles evident both while he was alive as well as
after his death. Ones reputation can be regarded as the common opinion people have of
the purity and integrity of the life of a deceased person and of the virtues that were
exercised in an heroic degree, together with the miracles worked by God through that
persons intercession. Thus, because of the devotion displayed in one or more places, the
petitions of many people with special needs, and the judgment of people of good repute,
that individual is deemed to be worthy of the consideration of the holy Apostolic See and
be added to the number of the Blessed and Saints.
I have already spoken of the places where the Servant of Gods reputation for
sanctity arose and the individuals involved. I shall add here that concerning what I have
already reported, I maintain that it is not possible to attribute that information to careless or
suspicious people, seeking their own interests. Rather, it came from upright and prudent
individuals. Furthermore, they were not relatives, nor our own members, and surely not
myself, who gave rise to that reputation, except for what I have said and in the manner that
I described it.
I point out that after the Servant of God was buried and I had returned to Rome with
Fr. Biagio Valentini, in paying a visit to some of their Eminences, the Cardinals, we
discovered that they had already received the news of what happened during those three
days of funeral rites in Albano. With delight, they also received the account that we
submitted to them of what we had experienced in the review we made of the things that I
have mentioned. Likewise, we made this report and put into writing, on just a fewsheets of
paper, the most notable occurrences that we knew about. This was done in order to
content anyone who wished to know something about the Servant of God and his
reputation for sanctity which had spread abroad. This very reputation may have grown
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stronger in some areas in the same way that it did because of what had been stated, for
example, by Archdeacon Fr. Filippo Cinti in Comacchio. When he read the funeral sermon,
the one that I mentioned before, that reputation grewbecause of (to quote his very words)
the high esteem and veneration. (He continues to say): I myself have formed an
incredible appreciation of his virtues in such a way that I consider myself very fortunate in
having known and dealt familiarly with this great evangelical worker. I have also indicated
previously some of the places and some of the individuals who were convinced of the
Servant of Gods reputation. Now, I shall mention that in Castel Gandolfo, as I learned, he
is commonly regarded as a saint. In a general way, I shall say, furthermore, that some
people, not knowing just howto refer to him, are calling him Venerable, some Blessed,
and others Saint. Some people who came to pay a visit to his grave, asked: Where is
the Saint?, wishing to indicate that they were seeking the Servant of Gods burial place.
Many people requested a biography of himin order to knowmore about his virtuous
life, agreeing to pay for it when it would be printed. Canon Fr. Michele Perrocchini wrote:
To the extent that I have been touched by the loss of this excellent and holy person (he is
speaking of the Servant of God) who was so effective in the Church, in religion, to that
same extent I am now consoled knowing that, because of his virtuous life and apostolic
labors, he is nowin his heavenly homeland to enjoy the well-earned fruits. I hope that God,
in his goodness, will reward him with the happiness of his glory.
From what I learned in a report, the reputation of the Servant of God as a saint is a
common position of the people of Spello and they are hopeful that his sanctity will be made
known through stupendous miracles.
Cavalier Pietro Barcaroli of Chiaravalle wrote: The deceased maintained a
continual correspondence of innumerable letters with the person making this present
report. All of those letters were filled with divine unction and with the blessings of Paradise
from the year 1821 until almost the time of his death. In them, one can see the constant
union of that holy missionary with God. His uniformity with the wishes of heaven, his
eagerness to gain souls for heaven, his founding of newhouses, his encouragement to the
faithful to fervently support the oratories, his aggregating of many in the organizations of
the most Precious Blood and of most holy Mary, all of these things certainly identify himas
an apostolic man
equal in spirit to a Segneri, to a Blessed Francesco di Girolamo, to a Liguori, to a Blessed
Leonard and to the recent Venerable Fr. Leopoldo daof Perugia. The writer of this report
preserves those letters as relics and remembrances of this great hero and, when in need,
invokes his intercession in the presence of God. I believe that he has been taken up into
heaven and is in the possession of the Lord whom he always honored and for whom he
increased the number of those serving him.
The now-deceased Canon Fr. Nicola Palma wrote: Finally, I must not be silent
about the fact that I have conceived, not carelessly but only after very accurate
observations and reflections, this accurate evaluation of the sanctity of this apostolic man.
Though I am not ordinarily accustomed to saving letters addressed to me, I did, however,
preserve those of Fr. Del Bufalo. I am convinced that sooner or later they will be
considered as precious relics.
Archpriest Fr. Giovanni Mimmi of Acquasparta who, for a short time, was a
469
companion of the Servant of God in the prison of San Giovanni in Monte in Bologna and
who had him as a guest on a couple of occasions, wrote that he, too, was well-acquainted
with the sanctity and teaching of the Servant of God.
Monsignor Tanara, archbishop of Urbino, had dealt lengthily on many occasions
with the Servant of God in Rome and in many situations, as he himself relates, was a
profound admirer of the eminent virtues that bedecked that beautiful soul. He asserts that
the Servant of God must have been very dear to the Lord.
Countess Lucrezia Ginnasi wrote that, while the Servant of God was in exile in
Imola, the reputation that commonly got around was that he was considered by good
people to be a person raised to the level of sanctity. On another occasion, she wrote that
she felt that the exaltation of the Servant of God was something certain. She added that, in
a dream, she sawhim vested in a soutane covered with flowers, holding in his right hand a
candelabra with lighted candles and in his left hand a container with delightful sweets.
Then, with a festive smile on his face, he disappeared.
Fr. Cristofaro Rufilli said that in Forlimpopoli the Servant of God left such a
convincing opinion of himself in the minds of every level of individuals that all that was
needed was to hear the mention of his name or a reference to something he had done and
someone would suddenly say: That man was truly a man of God, endowed with the very
spirit of the Lord, a truly apostolic man. He continued to say; The various letters that I
received from him, as well as those that other priests and local citizens got from him
were filled with the unction and the holy love with which he was endowed.
Monsignor Mattei, the holy bishop of Camerino, called him the man of God.
Canon Fr. Girolamo Barlesi of Calderola said that the Servant of God embraced
within himself every type of virtue and to such a degree that when he was heartily
applauded and surrounded by hosts of people, he still preserved an indescribable humility.
Canon Fr. Antonio Ricci wrote that, in all truth, he could say that he observed in this
illustrious deceased person an immense zeal for the salvation of souls, an outstanding
charity in welcoming penitents and a humble, meek and patient conduct, free of all
affectation; with the total courage which burned in his beautiful heart, he worked for the
glory of God.
Fr. Paolo Ricci of Rimini wrote that the Servant of God was esteemed and revered
as a man of God.
The archpriest, Fr. Francesco Galli of Savignano wrote that when the Servant of
God conducted a mission there, he gave such clear signs of sanctity that people were
convinced that he is surely enjoying the glories of heaven and that after being numbered
among the saints, they are desirous of his bringing consolation to good people suffering
during these miserable times.
The pastor of Todi, Fr. Luigi Cocci, wrote that he discovered in the Servant of God a
man similar to the one described in the book of Wisdom: Dilectus Deo et hominibus. He
added that he was enriched with the spirit of God.
Gian Francesco Palmucci wrote: As for me, I have always held Canon Del Bufalo
to be a great saint. I knowthat Monsignor Albertini, bishop of Terracina, helped the Servant
of God a great deal to move steadily down the pathways of an exalted sanctity. When I
learned about the death of the Servant of GodI immediately thought that the angels,
470
together with his St. Francis Xavier and all the souls that he saved through his preaching,
should adorn that blessed soul with five golden crowns as he made his entrance into the
celestial Sion, for he surely was a virgin, a martyr, a confessor, a patriarch and an apostle.
Canon Fr. Pietro Putti of Alatri wrote that he had recognized in the Servant of God
true characteristics of a saint.
Fr. Bernardino Amantini of Castel SantAngelo in Visso wrote that the Servant of
God displayed a certain I cant say exactly what but a certain sanctity in his activities.
Canon Fr. Domenico Grifone of Ariano wrote that he had left there such a
convincing opinion of sanctity that after his death he is remembered with sighs of
veneration and respect; also, that since he personally enjoyed that sanctity here, so also
they are hoping that it will be enjoyed forever in heaven.
Monsignor Cipriani, bishop of Veroli, wrote that the Servant of God will enjoy
rewards for his virtuous life as well as for the charity that he displayed toward his neighbor.
Monsignor Basilici, bishop of Nepi, wrote that he admired in the Servant of God his
spirit, his zeal, his apostolic dedication, his very satisfactory knowledge. He wished that
God would be glorified through this most zealous minister of his.
Fr. Giovanni Pedini wrote that the most reverend bishop of Todi spoke out with
these words in the presence of many people: This man was an apostle, a man truly
missus a Domino.
His Eminence Ferretti wrote: Blessed be anyone who will be able to present himself
before God, as did Canon Del Bufalo, filled with merits.
The rest I have pointed out in the course of my examination. Here I shall add that in
Castel Gandolfo as well as in Marino, I know that there is devotion to the Servant of God.
Also, the same is true in Rome and here in Albano, for outsiders and for others; this
devotion, as far as I know, is becoming more noticeable because of the graces which God
keeps distributing through the intercession of his Servant. Not only has this reputation for
sanctity not diminished nor interrupted, much less become extinct, but from all that I have
learned, it has rather increased and spread and perseveres up to the present time, as I
have already mentioned.
Except for what I have stated in the course of my examination, I can assure you that
nothing has been said, done or written contrary to the aforementioned reputation for
sanctity whether relative to the time when the Servant of God was alive or after the time of
his death. I find that all of those people who have supplied me with information about him
have spoken to me with respect and without self-interests. There was not a single syllable
contrary to theaforementioned reputation for sanctity. Furthermore, there were those who
spoke of everything they knew and those who said that they were not acquainted with the
Servant of God and hence unable to say anything in particular. So, I am not able to add
anything more than what I have already reported on this subject even if you were to ask me
more questions at this very moment.
Extraordinary happenings
I have learned that prodigious things have been done by God through the
intercession of his Servant. I have already presented to you the definition of a miracle, the
distinction between a miracle and a favor, and howboth of themdiffer fromsomething that
471
occurs in accordance with nature. Here, I shall report some facts which, to me, appear to
be remarkable and also the manner by which I have gotten to know them. I shall neither
add nor subtract anything in regard to the information that I have.
The now-deceased archpriest of Lenola, Luigi Grossi, wrote to Fr. Pietro Spina on
July 20, 1838: I ask you to please bring to the attention of Fr. Giovanni Pedini the
following fact: Ottavio Lostocco of Lenola, a young twenty-five year old man, was afflicted
with pulmonary consumption during this past winter. That sickness grewto be so bad that
the doctors had given up on him. I, myself, administered Viaticum to him often and from
one day to the next, his death was awaited. At the time when Fr. Giovanni Pedini came to
Lenola on his way back from Traetto, he left behind a bit of cloth which had been part of a
sleeve worn by the now-deceased Canon Del Bufalo during his final illness. A fewthreads
from it were placed in some water and given to the aforementioned sick man to drink,
hoping for a cure from God through the prayers of the man who had died in the odor of
sanctity. From that very moment, the sick man began to be hopeful for his life and the
improvement continued with such success that to this day he has remained in stable
health, is able to go out from his home and resume his usual work of taking care of
animals.
The bits of cloth that the deceased archpriest referred to were left there by Fr.
Pedini in the hands of Canon Fr. Pietro Antonio Verardi, as Verardi himself attests, and the
latter supplied a small portion of that cloth to Anna Maria Di Onofrio, who was taking care
of her nephewOttavio during his illness. Anna Maria swears that she took a fewthreads of
that cloth, gave them to Ottavio in some water to drink. She noted that from that very
moment he began to showimprovement to such an extent that after a fewdays, he was up
out of bed to the astonishment of all those who were aware of the desperate status of his
health.
Here is what the doctor in charge, Dr. Giuseppe Terella, wrote on November 20,
1838: This twenty-seven year old individual, the son of Vincenzo, of the town of Lenola in
the western part of the Kingdom of Naples, a shepherd, who always caused us to be
fearful of his health, principally because of his proneness toward illness of the chest, was
assailed by a severe attack of pleurisy during the first days of January of the current year.
His usual work was carried out on an estate of San Magno, a place of high humidity and
lacking in any salutary place of refuge. He remained in that condition for a number of days
until his parents, in discovering that he was failing and feverish, brought him into town. At
that point, those things which our practice suggests in such cases were immediately put
into action in order to see him best restored to his previous state of health. He was firmly
determined to return to doing his pastoral work on that estate. Unfortunate for him! That
fever, which had not been entirely extinguished, broke out more fiercely and led the way to
morbid results. Things developed into a formof catarrh for over a month, giving indications
of becoming consumptive. Back with his family, he was seen to be noticeably emaciated,
suffering from persistent pain in his left side, precisely in the place where the pleurisy
attacked; he kept spitting. Fromtime to time, it displayed streaks of blood resulting fromthe
irritation of a persistent coughing. That was most severe during the hours of nighttime. His
urine was reddish and contained a speckled sediment. His appetite was intact. In this
472
status of things, evident was a feverish appearance which seemed to get worse towards
the evening hours; it was accompanied with a noticeable perspiration as the irritation
continued. That endured until a welcome relief showed itself in the morning hours. In the
course of several days, while the sickness seemed to be stationary, his jowls were seen to
be slightly inflamed, the pain in his chest somewhat sharper, the emission of spit more
putrid, the whiteness of his eyes turned to an albugineous pearl color, his face a colder
pallor, with just a few red spots on his cheeks and with the fever growing stronger, his
strength was being sapped. With the passage of days, the ferocity of the illness increased.
The patient became voiceless and the sweating more copious. His hair began to fall out
and his fingernails showed signs of incurvature. His limbs immeasurably extenuated. In this
pitiful condition, at the beginning of April, diarrhea, accompanied with more perspiration,
aggravated his loss of strength and the patient, now reduced to a skeleton, displayed a
hippocratic face without any eruption. By the beginning of May, the fatal end seemed
imminent and nothing more could be hoped for. In that fateful status, with every possible
means that our curative art could offer exhausted, only confidence in Gods help and the
intercession of his saints remained. The patient, who eagerly accepted this, was then
administered in a bit of water a few threads taken from a bandage that was worn on the
arm of the now-deceased and outstanding Founder of the Congregation of the most
Precious Blood, Canon Fr. Gaspar Del Bufalo. From that moment, the sum total of those
morbid signs were noticeably diminished and improvement of health progressed to such a
degree that within fifteen days, to everyones amazement, the ill man was able to go to the
shrine in Colle to give thanks to the Giver of every good gift for the favor that he had
received. His status of good health has continued without fail and is quite commendable
and from all indications, nothing more is to be feared as to any relapse at the time of this
writing. Is that consumption which has reached such a pathological status curable? It is
certain that a cure from bronchial consumption is possible, or even hemoptic consumption,
caused by pleurisy, as long as the individual involved is in excellent physical condition and
not one afflicted with a badly weakened status as was Lostocco. It would be a fairly simple
procedure to arrest the progress of such an illness and be successful in the battle,
provided that it has not been ignored. In the beginning stages, it can be treated with an
effective therapeutic method and by following an exact hygienic regime. On the other hand,
absolutely fatal situations can result if, at the beginning stages, it is ignored, that is, when
phlegm has gathered in a consumptive and disorganized form. Sweating and colliquative
excretions are the worst pathognomic signs: A tabe detento alvi profluviumlethale(Hip).
During that period when the condition was ignored and there was a cessation of the
excretion, death is imminent; Postquamautemsputuminhibitur, moriuntur(Hip). So, if in
that aforementioned pathological situation, an especially sudden and progressive cure
should occur, that would be something supernatural, as in the case under consideration. In
studying the initial symptoms, it was concluded that this was a matter of a sickness of no
slight degree. From the very moment of that first diagnosis, it was determined that every
worthwhile effort had to be made to control the vascular flow, to relieve the congestion of
phlegm in the lungs and to offset any organic disturbance that might follow. Hence, from
the very outset, namely, with the attack of pleurisy, it was judged necessary to find a useful
program of treatment making use of general and local emissions of blood with leeches on
473
hemorroidal veins, also in the area of the thorax, in tartareous places, in the vescicles
between the shoulder blades and in other areas. After the adoption of this programof cure,
not many days were needed to get the patient accustomed to returning to the care of his
own job, but that was of short duration. After only a month or so, he showed up with quite
identifiable symptoms of tabes. That is why, after observing his inflammatory congestion
and his diasthesic status, consideration was given to making additional blood lettings from
his purple-colored fingers, also using sulphur of potassium and an extract of henbane,
likewise requiring him to drink a concoction of island lichen. Also, the syrup derived from
pectoral plants was administered and not overlooked were very careful applications, from
time to time, of ipecac roots. Later, in addition to the medicines already referred to, water of
tar was used and during the early house of sleep, a large Morton balsamic pill and a
measured dose of an Ethiopian vegetal compound. Since his whole appearance evidently
showed signs of being yellowish, it was advised that he be given an injection of the juice of
couch-grass along with some potassium nitrate during daily hours. Using every means
available, we sought regularly to arouse postulations in his chest. An external application of
ointment of antimony was used with the purpose of hindering any further irritation in the
lungs. To all of this, a hygienic diet was prescribed emphasizing the white diet as being
especially beneficial, namely, a diet that substitutes things that are anti-congestant as well
as nourishing. All of this treatment that was put into effect, one thing after another, did not
have even a momentary success. The sickness demanded an even more powerful
treatment. This came in the form of that relic of the warmly remembered apostle. It turned
out to be so unique and without fail that the recovery of the sick man, Ottavio Lostocco,
occurred within fifteen days and is still in force. There is no doubt at all; there has been no
further relapse into that sickness.
On August 12, 1839, that same Dr. Giuseppe Terella attested that the
aforementioned Ottavio Lostocco, after having been subjected to that serious and lengthy
illness, has not suffered any further indisposition and has continued and still continues to
enjoy laudible health.
The now-deceased archpriest Fr. Luigi Grossi, on August 17, 1839, likewise attested
that the aforementioned Ottavio, having recovered from the recent illness that he had
undergone, has not encountered any further ill and has enjoyed and still enjoys the most
perfect health, allowing him to engage again in his previous occupation as a shepherd.
Ottavio Lostocco, himself, on August 20, 1839, also attested that from the moment
that he received, through the merits and intercession of the Servant of God, the favor of a
cure from the illness that had assailed him, his status of good health has not altered in the
least way. As a result, he has been able and still is able to carry out, without any difficulty,
his job as shepherd. Not too long ago, I found out that Ottavio has enjoyed and continues
to enjoy, without the least bit of inconvenience, the good health that was regained..
In regard to this event dealing with Ottavio, the following must be added. Ottavios
mother, whose name is Raffaela, in seeing her son reduced to such a state, went to
Vallecorsa in April of 1838 to consult with the excellent doctor, Dr. Francesco Antonio
Notarianni, without notifying the doctor who was taking care of her son. She informed him
that her son was agonizing from a continual and copious emission of spit which, as she
continue to describe it, was purulent and fetid. Also, he was seized with a continuous
feverish status which consumed him and caused a notable loss of weight. Dr. Notarianni,
474
who was unable to obtain any further information except for the three items mentioned by
the mother, replied that he regretted having to disclose to her that the prognosis for any
successful outcome of her sons illness appeared to be sadly negative. He was not sure
whether the patients condition had originated from a pulmonary consumption or from the
effects of some other chest problems, such as suppuration. Nevertheless, he encouraged
the woman to apply those remedies which, in his practice he had employed successfully in
such circumstances, namely, a potion made from island lichen, water of tar, an extract of
henbane, broth made from snails and the snails themselves, swallowed raw. He knew
nothing more than that and did not pursue the case of that patient. The mother left himand
did not return again to see him.
On December 12, 1839, Don Francesco Ricci wrote: Here I am reporting to you
what happened to his excellency the Count Don Lorenzo Soderini. This gentleman for a
number of years now, because of overexertion, has been experiencing a certain difficulty in
the lower area of his intestines, and paying little attention to it, he let things go on like that
for a period of time. Later, when the matter became much more noticeable, he went to be
examined by Doctor Gatti. He advised him to put a support on that area since he
diagnosed it as a hernia that had formed and if nothing was done about it, it could become
confined. On the 18
th
of this past March, a day that honors the glories of St. Joseph and
almost one year or so after he had applied the aforementioned support, the Count wanted
to go to listen to the festive sermon to be preached in the church of Santi Apostoli by the
much-acclaimed Fr. Borsarelli. On that morning, however, his affliction appeared to be
more painful due, perhaps, to the fact that in getting out of bed he did not observe the
necessary precautions or because he failed to place the support with due care.
Nevertheless, he still wanted to walk on foot from his castle, located in San Tommaso in
Parione, to the previously referred to church. On his way there, he noted an increase in the
pain and, upon arriving at the church, he experienced an even greater pain which was so
intense that he was almost beside himself and could scarcely grasp anything that the
preacher was saying. He did not have the courage to pick up and leave the church if the
sermon was not completed and the Mass concluded. Then, when he got back to his castle,
he removed his support and noticed that the area was highly inflamed. With immense pain,
he got into bed and efforts were made to contact the doctor and surgeon. However, they
were not able to be located and for almost six hours, he continued to feel spasms of pain.
After very careful efforts, the doctor was finally contacted. When he got to the patients
room, he examined the afflicted area and immediately performed a blood-lettingordered
the preparation of a poultice and, if the patient felt up to it, on the following day further
measures would be taken to bring about an improvement of his condition. The Count,
however, suspected that this doctor did not really knowhowto handle the situation and he
let everyone knowthe danger he was facing. He made this even more clearly known to me
and to his family. The surgeon came back about the third hour of the morning and, not
noticing any improvement either from the blood-letting or from the poultice that was
continuously applied to the afflicted area, and after learning what Doctor Gatti had ordered
during the days visit to the patient, he administered another blood-letting. The surgeon left
and the Count, afraid that he might die because of his very perilous condition, was seized
with a surge of trust in the merits of the Servant of God, the now-deceased Fr. Gaspar Del
475
Bufalo, with whom he had become closely acquainted. Several years before, he had had
the satisfaction of being with him at the Santi Giovanni e Paolo church to receive
communion from his very hands one morning as he celebrated Mass in a side-chapel in
that convent. He was frequently encouraged to dine with himsince they were close to each
other at table. With great trust, he was now asking for some article that had belonged to
theServant of God. I had received fromFr. Biagio Valentini, presently the Director General
of the Congregation of the most Precious Blood, a skull-cap that the Servant of God had
used. Immediately, I gave it to him and he placed it on the afflicted area. While doing so,
he promised to give, within six month, the sum of ten scudi for the sake of the cause, if he
would be granted the favor of a cure. He promised only those ten scudi because his
circumstances did not allow him to offer more and still fulfill his promise punctually. After
doing this, his pain seemed to have calmed down a bit. Then, falling into a gentle sleep, he
passed the night as though nothing at all had happened. When he awoke in the morning,
he placed his hand on the afflicted area and found it perfectly healed. Full of elation, he
awaited the arrival of the doctor. When he arrived on the morning of March 20
th
, he entered
the roomwith the servant Gaetano Nesti and asked the patient howhe had spent the night:
Very, very well, he replied
You did not have any further pain? asked Doctor Sartori, surprised at the
response.
No was the reply.
Did you suffer from vomiting?
Not at all.
How could that be?
The Count did not have the courage to reveal what had happened to him, but in his own
mind he kept giving thanks to God, his benefactor. When the doctor finally learned what
had been done, he said: You are cured and you can get up.
Indeed, a short while later, he did get up and I saw him walking around in his room
without showing any signs of his sickness and up to this very day, I have not heard him
utter a single lament about the affliction that he had experienced. The excellent Doctor
Gatti was likewise thoroughly surprised by the situation.. This is all that I know with
certainty, having heard Dr. Gattis remarks in reference to the Count. I also was a witness
and have come to the knowledge of everything that I have recounted. I must add only that
the Count has continued and still continues to wear, for the sake of caution, the same
dressing, as he likes to refer to it. Since he does not see or feel any disturbance at all, nor
the slightest feeling of alarm or annoyance, he states again and again that, through the
intercession of the Servant of God, he has received a perfect healing.
The Count, Don Lorenzo Soderini, stated then that after having read and studied the
previous narration, he found that it was entirely accurate and he gave thanks to the most
merciful God and his intercessor for having brought him back perfectly from such a
severely dangerous affliction.
I spoke with the Count and I received the same account. I went to see him a second
time along with Fr. Biagio Valentini and received the ten scudi in fulfillment of his promise
and one again heard his confirmation of the event and that he no longer felt ill. Not too long
ago, I sawthe Counts son who informed me that his father was still continuing to be freed
476
of any inconvenience from that illness. Dr. Luigi Gatti said that the surgeon Riccis report
was accurate as was that of the surgeon, Vincenzo, acquainted with the reported history
who likewise declared it to be true. The manager of the Counts house, Domenico Boggi
and his servant, Gaetano Nesti, both knowledgeable about the incident, confirmed the
report.
The Canon of the basilica-cathedral of Nepi and the rector of the parochial church of
SantEleuterio in that city, whose name is Gavino Sassa, on December 17, 1838 declared
the following: On December 3
rd
of this current year, around the 23
rd
hour, I got word of the
illness of Francesca, a parishioner of mine, forty-eight years old, the widow of Tolomeo
Mariani. She was advised by her doctor to receive the holy sacraments because of the
grave threat to life that she was undergoing. I went to her home and found her in a
deplorable status suffering fromsuch a strong fever that only with great difficulty could she
get through sacramental confession.. As a result, I was compelled to wait for a more
opportune moment to fortify her with holy Viaticum. Through the mercy of God, that
became possible only around seven oclock of that same evening. As her symptoms kept
growing worse, I continued my watch and with the arrival of dawn on the 4
th
, her pulse
began to be unsteady and her convulsions increased. I felt that it was then the time to
administer Extreme Unction. During the course of that day, her eyes appeared to be
sinking in and growing dim. Her face took on a deadly pallor and was laden with sweat.
She kept tugging on her robe and what she wore on her breast. Then, around the 24
th
hour
of that same day, her nose, hands and breath turned cold, her pulse uneven and a deadly
rattle oppressed her. The final prayers prescribed by the Roman Ritual were concluded;
other usual exhortations and spiritual words of comfort that are said under those conditions
were uttered. Apparently, it was the very moment when the soul would be surrendered to
the Creator. But then, suddenly, from among those devoted people who had come there,
Mrs. Anna Rebeschi and Mrs. Teresa Paglia, both inspired with a special devotion to the
Servant of God, Gaspar Del Bufalo, decided to turn to him so that the most merciful God,
through his intercession, would deign to restore the dying Mariani woman to health of body,
if he deemed this advantageous to the salvation of her soul. Then, an image of the new
apostle of Italy was pressed on her and at that very moment, like one who has just
awakened from a peaceful sleep, the Mariani woman was seen to get control of her
breathing and her strength. Her pulse became normal, her natural color came back to her
face and with both of her hands, she took hold of the devout image of the Servant of God
and prayed to him in a clear and sonorous voice. With that sudden and miraculous change,
we all knelt down to give thanks to God who, to glorify his faithful servant, Gaspar Del
Bufalo, deigned to manifest this very outstanding sign of his divine mercy. Thereafter,
many of those witnesses returned to their homes, giving praise to God and Saint Gaspar
(that is how they referred to him) because they were so moved by this miraculous act. I,
along with two of Mrs. Marianis children and some other women present, continued to
stand there in amazement. With the disappearance of any and all signs of impending
death, not only then but up until the fifth hour of that same night of the 4
th
, she was seen to
be enveloped in a most peaceful sleep. Then, I left, since such a change had taken place.
So, now that she is still in perfectly good health, I declare that I am ready to ratify
everything that has been reported.
477
Dr. Vincenzo Silvestroni attested that the Mariani woman was afflicted with an acute
and fierce inflammation of the lungs; that, despite opportune and energetic efforts for a
cure being made, her inflammation became violently worse, displaying alarming symptoms
so that there was fear of an approaching and sad death. There was a loss of hope for an
effective result fromthe multiple curative means that had been administered. However, on
the 8
th
day, there was a manifestation of a calming of the symptoms and a notable and
rapid improvement without any accompanying critical clearing of the lungs which was
expected in accordance with the usual prognosis for such a pathologically graduated
decline. I judge that this thing occurred through supernatural means.
Fr. Pietro Spina, after interrogating the widow Mariani, wrote on May 8, 1839 that
she had said that her illness began with strong fevers which led to pains in her left side and
then produced violent convulsions which brought her to extreme conditions. She had
received the holy oils around four times due to other afflictions of a different sort but from
which she recovered through human means and through favors received fromthe Blessed
Virgin. Those convulsions, endured through the course of that illness, in her judgment,
were the cause of her most serious difficulties. She had never experienced such things in
her whole life and they eventually brought her to extreme conditions. Given up by the
doctors into the hands of the attending priest, she proceeded to be given the final rites of
the church. She had gotten an image of the Servant of God, Gaspar Del Bufalo, from
Teresa Paglia whose son brought it to her. She took it and, after recommending herself to
the Servant of God, she herself applied it to the pain in her side. Without taking anymore
medication, she ceased having convulsions, the fever diminished considerably as did the
pain. Getting better more and more, she still remained in bed for some ten additional days
after which she got up cured.
The pastor of San Nicola del Porto in Rimini attested that one of his parishioners,
Mariano Ballerini, a twenty-four year old young man, in the month of July of 1838 was
afflicted by an attack of dropsy which caused his entire body to become swollen. He was
blessed twice with the relic of St. Francis Xavier and also to his abdomen they applied a
piece of the gauze that had been wrapped on the Servant of Gods arm during his final
illness when he was given a blood-letting. Instantly, Mariano began to improve and within a
fewdays he was judged to be completely relieved of both the swelling and the illness itself.
Dr. Felice Lancellotti wrote on November 18, 1838 that the sailor Mariano Ballerini had
been admitted to the doctors care for an abcess in his left groin which he had experienced
likewise two years before. It caused a rather general anasarca. Thanks to the application of
opportune medication and continuous vigilance, the patient was able to withstand the
situation for a long time. The doctor then added that, on August 17, 1838, he himself got ill
and abandoned the care of Mariano and was no longer able to advise him. Mariano
Ballerini himself attested that when he became seriously inconvenienced by the general
dropsy, he had them contact Dr. Ioppi who then prescribed some medication which,
however, did not do much good and, therefore, he found it hard to use it. He said, then,
that he got hold of a relic of the Servant of God and that after fourteen or fifteen days, he
felt cured. Dr. Ioppi gave his confirmation of the cure. Ballerini was questioned by the now-
deceased Fr. Raffaele Brandimarte. He gave the following clarifying details on April 22,
1839: an operation was performed at the time when his body, his thighs and legs were
swollen; it was beginning to show also in his face and chest. Both water and blood issued:
478
four or five vescicants were done but were ineffective. When the relic of the Servant of
God, to whomhe had recommended himself, was applied, he began to showimprovement
with the swelling calmed down. The illness did not return and up until this date his health
has remained steady. Marianos mother said that her son was alive due to a favor received
fromthe Servant of God. I learned fromFr. Francesco Gargari that a month later, precisely
around Easter-time of the year 1842, he spoke with Mariano Ballerini and he told me that
Ballerini no longer showed any signs at all of the affliction and that he was in good health.
Don Giovan Francesco Palmucci, on April 25, 1838, wrote the following fromAscoli:
You probably know about the miracle that I pursued some months back that occurred in
this monastery of nuns of Buon Consiglio. Sister Costanza Vitali, who for several years was
assailed with horrendous convulsions which, after each attack, would leave her almost
dead. After a period of months of convalescence, somewhat impeded, in October of 1838,
if I am not mistaken, she was once again subjected to those fierce convulsions. Access
was terminated and she was reduced to an almost breathless and motionless condition.
The doctor simply did not know what to do for her. Her fellow-sisters would gather around
her bed, pitying her misfortune and offering prayers for her. They applied to her a small
piece from the Venerated Servant of Gods shirt (I learned later that it actually was an
image of the Servant of God which I think was supplied by Fr. Camillo Rossi, who has a
blood-sister or a relative in that monastery; she was the one who brought the image to the
sick man). They invoked his protection on the patient. She, although unable to make any
movement with her eyes, tongue or any part of her body, understood the words of the
prayer and she, too, prayed interiorly to her heavenly spouse that he would console her
afflicted fellow-sisters. Miracle! When that interior prayer was concluded, she re-opened
her eyes, with every sign of emaciation wiped away, she regained her health perfectly.
God, who through the Servant of God had worked this prodigy, was given glory. She got
dressed and proceeded to the church to give thanks to the Lord. The doctor was
summoned and while he was on his way, the sick nun stood awaiting him at the doorway
for his arrival. He looked at her, studied her and could scarcely believe what he saw.
Having checked her and been informed of what had occurred, he also exclaimed:
Miracle! He decided to drawup a sworn statement which would be put into print. That, in
order to see, when time had elapsed, whether those convulsions would return again to
assail the Vitali woman and eventually to pronounce the incident as a veritable miracle or
special favor. On the day following the event, the nun who had recovered sent for me and
at the doorway she said that she wanted me to see a friend of hers. I tried to guess who
that might be and she told me the whole story. She still continues to maintain her health for
which reason I amplanning to investigate things with Dr. Palmerini so that he will not delay
in drawing up a report. I do not know whether that report was ever drawn up. However, I
do know that the most reverend Vicar General of Ascoli, Don Giuseppe Fortini, wrote on
May 6, 1838 the following: The instantaneous cure of a nun in this city took place. For
three years she had been suffering violently from convulsions and that cure was
considered to be something miraculous, worked by God through the intercession of his
Servant, the deceased Gaspar Del Bufalo. The event took place after an image of him,
along with a petition, was applied to the body of the patient in the area where the worst
condition of her illness was located and she emitted a short breath and a sign, as though
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she were about to suffocate. Since word had gotten around about this occurrence, I was
curious to hear from the most reverend Vicar General himself. With the letter I have just
quoted, he assured me that things had happened just that way and that he had received
only the sworn statements ordered to be taken by the bishop who required themto be kept
secret until four seasons had elapsed to see whether those convulsions would return. I do
not know whether anything else was done. Still, I did learn in another way, and it seems to
me reliable, that the Vitali nun, or another one, had recommended her to the most Holy
Trinity and that this particular detail was not included in the deposition and was the cause
of some agitation for the one who should have mentioned it. Fr. Camillo Rossi told me that
the Vitali nun, now after the passage of one year, is still in very good health. Fr.
Giovannelli of the Oratorians in Ascoli informed me that presently she is the abbess in the
monastery and has not experienced any new attack.
Agnese Marazza, wife of Pietro, resident of Castel Gandolfo, has related to me that
her daughter, Marianna, had a growth on her right eye, precisely near the lower extremity
of her eyebrow which was growing harder as she grew older. When her daughter was
around six years old, that growth had become the size of a knob so that Mariannas eye
was half-closed. Already some time before, Agnese, as she told me, had consulted with
the now-deceased archpriest Mercuri. He told her that the child had been born with it, that
there was no cure for it and that it would require an operation. He added that he had
questioned the surgeon, Vincenzo Vecchi. This man gave him the same reply, namely, the
necessity of an operation just as did the doctor, Cesare Petocchi. It was likewise pointed
out that this particular operation could not be done then, but they had to wait until the girl
grewolder. Furthermore, Agnese told me that she had made use of a mercurial plaster but
seeing that it was doing no good, she quit applying it to the patient and time just kept on
moving. Agnese, anguished over the condition of her daughter, was thinking about taking
her to the grave of the Servant of God. As a matter of fact, she did take her there in
October of 1839 along with Caterina Bianchi, the Maetra Pia in Castello. When the three of
them arrived there in San Paolo, Caterina and Agnese knelt down near the grave site to
pray. Agnese told her daughter that she also should kneel down. However, Marianna not
only knelt down but she bent her head down and rested the afflicted part on top of the
sepulcher. After a short prayer, they departed. Walking down the street, Marianna began
asking her mother whether she had seen that priest that had touched her growth. The
mother, engaged in conversation with Caterina, paid no attention to what her daughter was
saying and told her to be quiet. Marianna made no further ado about what happened. After
about a month or so, Pietro, Mariannas father, while playing with his daughter, placed his
hands on the girls face and casually drawing themcloser to her eyes, he suddenly realized
that there was no longer a growth there. At that time, then, Marianna narrated what had
happened to her at the grave site of the Servant of God. She said that she saw a priest,
wearing a red vestment, seated on the sepulcher. After he touched the growth with two
fingers, it disappeared and she began to see more clearly with that eye. Marianna affirmed,
as I have learned, that the event occurred just as she described it. I have observed that
she no longer has that growth and that when I pressed my finger on the spot where I knew
that the growth had been, I noticed that in the inner part there was a sort of vacuity or hole.
I also spoke to the surgeon, Vincenzo Vecchi, and he told me that in a confused manner
480
he had a remembrance of that growth, but was unable to add anything further.
Dr. Luigi Marcotulli, physician in Sezze, on February 1, 1839 made known the
following: On the 9
th
of the month of November, I was called to the venerable monastery
of Santa Chiara. When I got there, I discovered that the very reverend Mother Eletta
Margarita De Castris was vomiting, experiencing pain in her stomach together with a
burning sensation in her entire lower region, her face pale and drawn, weak and irregular
pulse, her extremities with a cold chill. When she was asked what might have been the
cause for this condition, she replied that it was due to some mushrooms that she had eaten
shortly before. I prescribed what I thought would handle the case and I departed. Later,
after about an hour and a half, I returned to check on her condition and to my regret I found
her to be in an even more serious situation, not having gotten any benefit from the things
that I had prescribed. Her vomiting, the pain in her stomach and in the lower regions of her
body had likewise grown worse to such an intensity that her pulse was scarcely
measurable and very irregular and her extremities had become even colder, her face not
only sallowand drawn, but hippocratic. With all these symptoms so evident, I was led, with
reason, to suspect the grave danger in which this sick lady was, and even more so, since
the affliction was completely non-responsive to the remedies being applied. At times, such
as these when the illness seemed to be growing even more perilous, as could be seen,
one of her sister-companions gave her a fewthreads froma shirt worn by the good Servant
of God and founder of the Congregation of the most Precious Blood of our Lord Jesus
Christ, Fr. Gaspar Del Bufalo, of happy memory. I observed, to my no-little surprise and yet
delight, that by those means God was working through this Servant of his, instantly
producing a cessation of the vomiting and every sort of pain, a return of a perfectly normal
pulse, a reacquisition of a regular temperature in the extremities and a restoration to her
face of her original color, all this in the batting of an eyelash. After viewing the patient in
real danger of death, then seeing what happened with the application of those fewthreads,
her immediate liberation from danger and pain, with no help from nature, both I and her
sister-companions who were present were unable to describe it in any other way than
through the intercession of the aforementioned good Servant of God, Fr. Gaspar Del
Bufalo. Mother Maria Eletta Margarita De Castris confirms everything that the physician
described and Sister Maria Veronica La Penna said that she, with her own hands, had
applied the threads fromthe Servant of Gods shirt. Also present was Sister Paola Roselli.
Five other nuns, namely, Maria Nazzarena La Penna, Maria Eletta Marchionne, Teresa
Musilli, Geltrude Fusco and Felice Vittoria Lombardini, all swear that after they had left the
patient in such a miserable condition and then returned to visit her again, they learned that
she had been freed from it through the grace described above.
My curiosity led me to want to investigate this fact further, so I wrote to the
aforementioned Margarita De Castris. On April 19, 1839, she replied as follows: Dr.
Marcotulli was present for the occasion and was an eyewitness. He clearly stated that if
those spasms and vomiting had continued a bit longer, I was facing a death-situation. The
remedies suggested by his profession were ineffective and I got no help to relieve the
vomiting. Other human resources were not at all helpful. Every possible avenue of relief
was closed off as I suffered a loss of pulse-rate and the pains were unbearable. The
thought came to me to take a few threads from a relic that I knew about belonging to
481
Canon Del Bufalo, of happy memory, and I was moved by a strong trust in him. All of a
sudden, I realized that I no longer endured any of the pains and I ceased vomiting. I began
to scream: A grace, a grace. I laid there short of strength, but relieved, relieved of the
affliction. Who knows whether those mushrooms were poisonous or not? The doctor said
that if they were not poisonous, they would not have produced those effects. Five quarters
of an hour after eating a small quantity of those mushrooms, my eyes began growing dim
and I started vomiting those that had already reached my stomach. I thought that would
settle it and my stomach would be cleared of them. But within a short time, all the
excruciating pain shifted to the stomach area, as I said, and the vomiting kept on though I
was not vomiting the mushrooms which were no longer in my stomach. That vomiting was
being caused by the pains in my stomach area. As the doctor pointed out, a portion of the
mushrooms had come out but not all, since not all of them were in the stomach to be
vomited.
Fr. Girolamo Sciamplicotti, pastor in Rocca di Papa, on January 28, 1842, wrote the
following: With the greatest brevity and precision possible, I amwriting to you in reference
to a grace which the Servant of God (Gaspar Del Bufalo) has done for a lady-parishioner of
mine, Maria Antonia Di Ottavio, of the now-deceased Salvatore, wife of Domenico Acciari,
of the quondamGiuseppe. This woman states that for a long time she was suffering froma
very fierce pain in her teeth and her right cheek was swollen to such an extent that it forced
the closing of her eye from which she was no longer able to see. The pain would prevent
her from getting any sleep at night nor would she be able to do much work during the day.
Faced with this situation, she decided to seek help by asking for a cure fromthe Servant of
God there in that church of San Paolo where his body lay. This decision was made by the
lady upon the suggestion of a man who spoke of the continuous favors received through
the intercession of that Servant of God. So, fully trusting, early one morning, in the
company of her husband, she went tearfully to pay a visit to the aforementioned Del
Bufalo. She said that he had been placed already in his sepulcher and sealed, that is, in
his coffin and his saintly body could no longer be viewed (so this must have taken place on
January 4, 1838 when the flooring and the stone-work was being prepared) and the coffin
was covered only with earth. Along the way there, with tears, she implored the Servant of
God saying: My saint, tell me where you are, where you are at rest, since I do not know
and she kept repeating those or similar words as she walked. Once she got to Albano, she
asked an old man where the church was in which the body of the saint was located. After
the old man indicated where it was, she went there immediately. Upon entering the door of
the church, once again she repeated with simplicity and trust: My saint, tell me where you
are because I simply do not know. Very candidly she told me that she sawthe Servant of
God, Gaspar Del Bufalo, standing there in the area of the sepulcher with his face turned
toward her. He signaled with his hand that she should approach him and then he said:
Mariantonia, come here; here is where I am buried Tearfully, but happily, [these are
the very expressiong used by the woman] and almost beside herself, she quickly ran to the
chapel area to which the Servant of God had summoned her. She felt cured and relieved of
every affliction. She said that like a bolt of lightning the swelling of her cheek ceased and
from her eye she began to see as though it had never been afflicted by anything.
Furthermore, she added that she then found herself there in that chapel no longer seeing
482
the saint, but only the place where his beloved body was buried. She went to confession,
received holy communion, then joyfully and with contentment returned to her home town
where, together with her husband, she spread the news about the favor received through
the saint as well as his virtues. By nightfall, she was able to do chores, mending the holes
in her husbands trousers, long into the night. Then, getting into bed, with her eyes nearly
closed in sleep, she saw the saint who asked her how she felt and she replied: I am in
perfect health and have no pain at all and then she awakened. This woman has assured
me that she has not experienced the least bit of pain nor swelling in that cheek, even
though all her teeth are in bad condition and that before receiving this favor she had often
suffered incredible anguish. I remember that this woman came to me for confession and
briefly described everything that had occurred.
Fr. Francesco Virilli delivered to me a page written in the handwriting of Sister
Caterina Olivieri, the superior of the Maestre Pie of San Tommaso in Parione in Rome. It
contained the following: The incident involving the image of the now-deceased Servant of
God, Fr. Gaspare Del Bufalo, took place in the following manner. A young girl-student
asked me to give her an image of the aforementioned Servant of God. I had those images
locked up to keep track of how many I had. When I separated them in my hand, I noted
that there were only two. I had one of them in my hand and I held on to it very carefully. I
thought to myself that I really did not want to give it to her since I would then have only one
left which I wanted to keep for my own personal devotion. If someone else were to ask me
for one, then I would have none to give. But, in order not to disappoint that young person, I
relented and I watched my hand as I placed it on the bed. That young student was
handling some other images. At that moment, I made an attempt to take back the image.
The young lady raised her eyes as she reached for the image and she said: What have
you given me? This is only a plain piece of paper. What paper, I replied. It is an image
of Del Bufalo. It was just a blank piece of paper with no image on it as it had appeared just
a minute or so before. The one that I was to retain for myself was underneath the other
one, appearing to be heavier paper. When I looked at it, I thought I sawmore than one, so
I gave her the one on top. Then, very clearly, the Olivieri nun told me that the young girl
did not believe in the Servant of Gods reputation for sanctity that had spread throughout
Rome. As she placed that image on the bed, she noticed that the young lady had bent over
to pick up something off the floor, I do not know what. At that moment, she noticed an
immediate change in her; she had suddenly come to the decision to abandon the world
and consecrate herself to God in religious life. The time when that happened was in the
year 1840, but I know nothing about that incident.
The widow, Clementina Bruciaferro of Castel Gandolfo, told me that her son,
Antonio, four years old, had a deformed body and was mute since birth. She had heard of
the favors being dispensed through the intercession of his Servant, Gaspar Del Bufalo, and
she resolved to take him to San Paolo while the Servants body was still being shown.
Taking him into her arms, she made her way to that church and pressed him to the coffin.
She then took several pieces of wax that had dripped fromthe candles that burned around
the coffin and applied them to the boys neck. Around eight days later, she witnessed him
walking around and heard him call his sisters by name and ask for a piece of bread. This
lady repeated the story of the favor obtained through the intercession of the Servant of
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God. Both Teresa Petocchi and Caterina Bianchi, who knew the boy before and after the
incident, affirm the case.
Tommaso Porcari of the city of Cori, son of the now-deceased Filippo, on May 16,
1839, swore that he was assailed by a severe illness which subjected him to rheumatic
inflammations. He was fortified by the Churchs sacraments, ordered by the doctor who
had given up hope for any cure. For four nights, he was tended to by Fr. Francesco Carosi,
recommending his soul to God, since death seemed inevitable at any time at all. It was
during the festive Christmas season of 1838. He was encouraged to trust in the help of the
Servant of God and drank some water containing a few threads of the Servants clothing.
Fromthat moment, he began to showimprovement to the very astonishment of the doctor.
He promised to have five Masses said and at the 22
nd
hour of that same day when he
swallowed the threads, he asked for something to eat which he enjoyed as though he were
perfectly healthy. As time went on, he suffered no more misery and only a few days
afterwards, he was up and around, healthy again. The leading doctor of that city, Dr.
Giovenale Polidori, swore that he had been a witness of something or other that was
extraordinary in the amazing results that he witnessed with regard to this illness. Canon
Francesco Carosi asserted that Tommaso had been assisted by him for five successive
nights, that he had administered the final sacraments and that the man was close to
issuing his final breath at any moment at all.
On March 18, 1839, Cecilia Mariotti of Castel Gandolfo, who was sixty years old,
explained that for around three years she had been severely afflicted with an infirmity
which the doctors judged to be eterizia, at times a form of dropsy, at times a form of
phthisis. The symptoms of this illness were quite complicated. She had been relieved for a
time through the ministrations of a doctor of that area, a Dr. Petocchi. Medical men of
Rome were also consulted in the case, but all in vain, for her condition was reduced to a
pitiable state. Faced with this horrible condition, she was encouraged by Maddalena Galli
to place her trust in the intercession of the Servant of God and she accepted from her a
few threads from the Servant of Gods clothing and drank them in some water. In a short
while, she began feeling better and within a short time she was completely cured. She
added that she had a part of her body almost completely useless, as though she had
suffered some sort of terrible stroke. Her tongue also had become swollen and almost
motionless. Here, too, she was relieved completely fromthat impediment to her tongue and
to that part of her body that had become useless except for a slight ache which she blamed
on the change of seasons. So, she was able to get around again and take care of her
chores. This favor which she attributed to the Servant of God occurred in the winter of
1839 at a time when she had even ceased taking her medicines since she was
experiencing no good results from them. After the incident described, she no longer went
back to her medication.
Maddalena Dipietro from Marino came to San Paolo and told me about the following
incident which happened to her in September of 1841. She said that she had a swelling in
her neck which the doctor diagnosed as a double glandular condition which would have to
be brought to a head with seventeen punctures. She was unable to leave her house and
was confined to bed while she kept pressing a handkerchief to the affected area. But from
day to day, the swelling increased and was beginning to affect her cheek. The doctor
484
prescribed magnesium, water of gramiccia, a vescicant, and eleven leeches. However,
Maddalena would have none of that. Rather, she applied to the affected part a medal that
had been touched to the remains of the Servant of God when it was being viewed in the
church of San Paolo. She promised that if she were cured she would go to his grave in
Albano and offer her prayers there. The affected part began to go down and in a few days
she was completely freed of it.
Giacomo Vicini from Marino, the son of Andrea, had a sciatic condition which the
doctors considered incurable. He made use of a rosary that had touched the body of the
Servant of God and after that contact was made, the pain disappeared and within just a
few days later, he got out of bed. The rosary was supplied by Margherita Patriarchi at the
urging of Vincenza Vicini, the wife of the patient. This incident occurred in December of
1838.
Stefano Mondelli, a shoemaker by trade, with residence on Via della Scrofa in
Rome, number 45, on the top floor, related that he had contracted an illness which caused
himto frequently emit copious mouthfuls of blood. Dr. Mattioli told himthat whenever those
emissions of blood occurred, he should have some blood-letting. This was done many
times but to no avail. Then, after placing around his neck a medal that had been touched to
the body of the Servant of God, he was relieved of any further emissions of blood and only
for a week or so after did he experience a bit of irritation. After about a year from the time
the medal had been applied, he is still enjoying the best of health. It was due only to a
weakness of stomach that he has been impeded in applying himself to his profession.
Fr. Biagio Valentini gave me a page that was sent to himby Gaetano Biagioli who, in
speaking of himself, wrote that following: For very many years, I have been suffering, as a
result perhaps of various hemoptyses experienced in my youth, that is to say, some twenty-
five years ago, from a constant intercostal pain, in particular, on my right side. This
condition increased in a very spasmodi and noticeable degree because of my excessive
exertion at the work bench. From the time of this past month of September (the date is
November 20, 1838) when you graciously provided me with a relic, a piece of a cincture
and a piece of the shirt worn by the Servant of God, Canon Del Bufalo, I took and
swallowed orally a small piece taken from the shirt, while invoking his assistance to obtain
a cure from this ailment which was not being achieved though I had conferred with a
number of doctors. From that moment on, I have not suffered pain even though I have
worked very hard in constructing stairways and have traveled about quite a bit at a
reasonable pace. So, to the praise of the Omnipotent and to his glory for this favor granted
and shared with his true servants, I feel that it is my duty that you should have the
information pertinent to this circumstance. Whenever you determine that it is the right time,
you will be able to add this notice to the others that redound to the merits of the
aforementioned Servant of God, Canon Fr. Gaspar Del Bufalo.
Sister Amante Maria Sofia, a nun in Monte Cerignone, on September 20, 1838
wrote that Costante Rolli, a lay-sister in her monastery, had been suffering for three
months from a serious pain in her stomach. But, because of her desire to seek perfection,
she did not give a thought to consulting a doctor. So, with great resignation, she endured it.
Around the middle of the month of March of the aforementioned year, she informed Sr.
Amante Maria Sofia of her difficulty, asserting that she felt that she was getting weaker and
that life was running out for her. Sr. Amante Maria encouraged her to be hopeful of a cure
485
through the merits of the Servant of God, Gaspar Del Bufalo, and in order to obtain that
favor she gave here a piece of a cincture worn by him. The lay-sister said that on the
following morning she called Sr. Amante Maria and assued her that she was perfectly
cured. When the letter arrived, she was still healthy. Sr. Maria Teresa Guardagni, a choir-
nun, asserted that for six days she had been tormented with a fierce pain in one of her
ears, with a threat of supporation. When she, too, was given a small piece of the same
cincture, she applied it to the sore area. That night, she slept soundly. On the morning of
August 18, she noted that her ear was completely bathed in perspiration and perfectly
healed.
On September 25, 1840, a young man, Giovanni Cardoni of Albano, approached me
and told me that when, in agony, he had been given up by doctors, he turned to the
assistance of a priest. With the touch of an image of the Servant of God, his misery came
to an end and within a short time, he found himself restored to health. After approximately
fifteen days, he came here to pray and to give his thanks to his benefactor.
Fr. Nicola Santarelli sent me a page which said: Maria Falcietti, a Roman woman,
nineteen years old, in July of 1838 was assailed, in the judgment of the doctors, by a very
strong and extraordinary inflammation of the brain. Under the care of Dr. Riccardo and Dr.
Lorenzo Massimi, a surgeon, she was given treatments for the space of thirty-seven days.
Not only were the remedies of their science futile but even harmful since the affliction
instead of diminishing became worse. Especially on one Sunday night did Maria suffer
intolerable spasms which aroused pity. Aneighbor lady exhorted her to recommend herself
to Canon Fr. Gaspar Del Bufalo who had recently died and who was proving to be
admirable in obtaining the grace of healing for poor sick people. She gave her a paper
image of the Servant of God. The sick lady was moved with great trust and recommended
herself most fervently to him. It so happened that, though she had never been able to sleep
soundly during all the days of her sickness, on that night, she fell into a most pleasant
sleep and in the morning found herself completely cured. Up until this very day, June 8,
1842, she has not experienced anything similar to that affliction.
Sister Maria Ignazia del Cuore di Gesu, a nun in Rome at Santi Quattro, wrote to
Luigia Del Bufalo on May 31, 1839 that the Servant of God, while conducting a retreat
therei in 1834, predicted to the sacristan her death. To a young girl who wished to get
married, he told her that she should become a nun and he suggested the name she should
take. In 1838, she was undergoing her probandate. Sister Maria Ignazia added that a Sr.
Maria Michelina, who had been confined to bed for three years with many disorders, took a
fewthreads from a shirt of the Servant of God and recommended herself to himfor a cure.
She said that the Servant of God appeared to her a couple of times along with Blessed
Leonard and said to her: For now, do the will of God, and then later. She was acquainted
with him only through images of him. However, on May 30, 1839, at the 18
th
hour, she got
up out of bed fully healthy, saying that the five saints (she was speaking of those
canonized) had performed this miracle and that Canon Del Bufalo had fulfilled those words
and then, later.
Around two years ago, it was rumored that in Nepi, through the intercession of the
Servant of God, a person had risen from the dead. However, I heard nothing more about
that.
486
Sister Maria Cherubina di Gesu Sacramentato, the abbess in the monastery of
Cori, wrote that a woman had a small daughter who was lame, unable to stand erect and
that after presenting her to the Servant of God at the time when he was conducting a
retreat for the people in 1836, he consoled her and blessed her with the Sign of the Cross.
He told the mother that she should bring the child to the Mother of Perpetual Help and that
with the passage of years, she would be able to stand erect and be able to walk. The nun
added that from that time she began to put her feet on the ground and that after the death
of the Servant of God, the mother, to whom a piece from the shirt worn by the Servant of
God was given, rubbed her daughters legs and had her swallowsome of the threads. She
began to walk all alone.
In regard to the reputation for the Servant of Gods sanctity after his death, I must
state that it has become widespread even into foreign areas. This explains the
instantaneous cure attributed to him that I learned about that happened in Nice with the
little Countess Celina, namely, Francesca De Maistre, who had a foot that was awkwardly
bent with the heel directed to the thigh.. On the 20
th
of this past March (1843), she came to
the tomb of the Servant of God along with her aunt, the Duchess Adele Fleury. Kneeling
with her forehead against the stone marker, I saw her praying and weeping as she gave
thanks to her benefactor. She consecrated herself to God after having attended two
Masses and received communion. She returned again, after the noon meal, to pray at the
sepulcher. The crutch, which I have in my possession and which was sent to me
beforehand, is being kept in a hidden place. Likewise, in the archives of our mission house,
I preserve all of the other votive articles that have come in because of favors received. The
report of the cure just described I knowhas been put out on various pieces of paper. It was
refuted by a Protestant and I have learned further that there is till some confusion involved.
Also, I knowthat this even was printed in French in a small booklet with a coppered image.
Celinas aunt told me that they had had a visit with the Pope and some cardinals and they
recounted the event to them. Duchess Adele Fleury likewise told me that she was afflicted
with heart-palpitations. She said that if she were cured she promised the Servant of God
that she would translate into French the month of the Divine Blood. When she found that
she had been freed of it, she did that work and the first edition has already been issued or
is very soon to be issued, as she continues to promote still another work. I learned of other
prodigious occurrences that have taken place in Pompier, Nantes and some also in
Prussia. A Prussian priest told me that he had come face to face with a sick woman, that
is, one who had been cured through the intercession of the Servant of God. By order of the
government an investigation by medical authorities was initiated. The pastor had requested
a copy of their report, but was denied. I heard of other favors spoken of, but I do not wish
to elongate this session.
At the sepucher of the Servant of God, up to the present time, I have continued to
see devotees, even foreigners, including people of distinction. I have witnessed them in
tears and imploring favors.
I have been sent requests for a biography of the Servant of God and I replied: We
have not, as yet, had one printed. I knowthat in France, certain historical facts have been
put in print, but they are not accurate. I think that they were taken, at least partly, from
other articles. I have made only a slight investigation of this matter and I have neither a
487
copy nor a translation of it. I learned of other things put into print in German and I saw one
small work, but I have no further information about it. Some copper-platings of the Servant
of God have been made even in foreign areas; I think that I have seen more than one.
Likewise, I have learned that some foreign individual has expressed amazement about how
we have buried the Servant of God without any particular show or distinction, erecting a
simple stone marker, as I described previously.
I shall set aside other considerations but I will repeat here only a brief citation from
the letter of the Servant of God to Canon Betti. He says: You are perfectly correct in
saying that I am desirous only of Giano and the simple life of a gatekeeper. However, I
realize that ad magna praemia perveniri non potest, nisi per magnos labores. That is a
grace that God shares with his creatures, though they be inept. So, Deo gratias. Either
Giano or Rimini ..
May our will always be what God reveals to us.
If I were to repeat everything that I have read in the letters of the Servant of God
with all that they say, it would be an obligation of mine, I would think, to go back almost to
the very beginning. I am dependent on the handwritten letters of the Servant of God and I
assert once again that in everything and in every instance, I have reported what is
contained in the original writings whenever I have made any remarks fromthe letters of the
Servant of God.
Conclusion
I shall conclude by saying that I have noted in the Servant of God a veritable fund of
virtue; he was detached from the world, desirous only to live to give glory to God and, with
488
perfection, to fulfill his will.
He had a bilious, melancholic temperment and in moments of restlessness he tried
to control himself as best he could, eager to maintain his honor and reputation, in order
that his ministry would not suffer. Characteristically, he knew how to offer to God the
humiliations that weighed heavily upon him. He stood out in his practice of fortitude in
harsh circumstances and by holding on to that fortitude, he born thembravely. He did what
he himself was capable of doing and left the rest in the hands of God. He conducted
himself with a certain majestic and admirable quality. He was frank, decisive and
unshakeable in his workings and even though he suffered in his own human weakness,
still, he spoke out, both publicly and privately, with a respectful, evangelical openness.
Disappointed in not being able to do the greater good that he desired or when the good
work itself was opposed, he still felt contented and rejoiced that the divine glory had been
promoted.
He had an unusual delicacy of conscience; he was docile, energetic, and insatiably
industrious. In his mind, he combined the fullness of knowledge to the simplicity of a child.
He was always concerned and conscientious about not being remiss in his obligations,
giving his principal attention to the work of his ministry and the needs of his Congregation
which he considered as things demanded of him by God. He did everything with a
naturalness and unconstraint, with singular simplicity and perfection.
He loved the hidden life, quiet retreat, the life of prayer and study, and would
overcome every impediment which stood in his way, whether in the matter of traveling or
carrying out his work. He was loved by the good people and respected by the bad. He was
internally in turmoil and assaulted externally. He was richly endowed with talents and in his
lifetime used them for the divine glory, abandoning everything to the divine will.
If I had to sumup briefly the Servant of Gods character, after mature deliberation of
his life, I think that the answer would be this: it was a hidden life lived in public for the
objective of giving glory to God.
I believe that I have exhausted all the sources of information upon which I was
dependent in responding to the questions placed by the interrogators. So, as far as I can
see, there is nothing left presently to add to the things already declared.
The only thing that I wish to state now is that if in the course of my examination, in
citing dates, in reporting from the letters of the Servant of God, in quoting documents or
things of that sort, I have made any error of word or number, it was not my intention at all to
alter anything by a single iota. Any error must be regarded completely as something that I
did not will. I declare clearly that I have in every case and in every circumstance adhered to
the original documents which, in due time, will be made available.
Likewise, when I have spoken of fortitude, I must point out that in drawing up the
chronology from 1821 until the death of the Servant of God, I did not intend to present it as
a complete picture, but only as those things which were known to me at that time. I believe
that I may have indicated this; yes, indeed, I believe that I did indicate that.
1
A
Abruzzi-Abruzzo 49 127 131 266 304 330 551 564
Acciari Domenico 697
Achille Luigi 188 227 234
Acquapendente 164 190
Acquasparta 28 266 679
Acuto 48 232-234 549
Adinolfi Matteo 131
Adoratrici del Divin Sangue 200 464
Adoratrici del Sangue di Cristo 77
Adria 116
Adriani Vincenzo 402
Adriano v. Giampedi Adriano
Agostini Achilleo 200
Agrntini Sebastiano 463
Agostiniane 112
Agostiniani 152 155 156 241
Agostino v. Taciti Agostino
Alatri 48 49 20l 202 226 255-257 379 473 550 555 581 648 680
Albagina 114
Albano 16 47 48 50 100 101 150 188 216 219 222 223 227-229 233 241 252 255 263 274 280 284
313 314 318 321 323 333 334 351 352 359 360 363 364 366 367 377 384 390 392 403 408
414 443-445 452 453 474 476 477 482 488 508 513 517 520 524 525 536-538 542 544 548
551-553 562 566 567 576 577 580 581 583-590 603 609 612 627 634 636 637 639 648 649
657 659-661 666 667 675-677 681 694 697 699 700-702.
Albenga 487
Albertini Camillo 80 85
Albertini Francesco 22 24 30 48 53 56 104 117 137 148-152 164 188 194-197 199-202 204-207
212-214 243 270-272 275 280 288 296 303 316 328 330 335 363 369 371 372 377 378 383
385 391 419 420 423 424 458 463 464 480 485 515 526 542 544 559 563 569 580 593 604
605 625 628 651 652 680
Aloisi Pasquale 651
Altieri (fam.) 5
Amalfi 558
Amante Maria Sofia 152 702
Amantini Bernardino 680
Ambrosini Ubaldo 605
Amelia 265
Americhe Settentrionali 395
Amici Francesco 68 70 89 92 94 299 412 593 626
Anagni 48 49 52 l39 226 233 305 549 553 558
Ancaiani Mario 299 441
2
Ancira 265
Ancona 9 47 49 50 52 62 65 79 85 86 88 103 121 143 197 211 263 372 378 411 426 430 471 553
576 605 625
Angeli 239
Angelica v. San Tomasso d'Aquino
Angelini Feliciano 643 644
Angelini Sante 309
Annivitti Francesco 627 628 630
Antognetti Tommaso 505
Antonio 112 v. Luciani Pietro Antonio
Apiro 47
Arezzo Tommaso 424
Argignano 114
Ariano 49 116 131 245 336 413 436 564 608 680
Ariccia 48 52 59 102 103 414 648
Arlusi Michele 112
Arpino 49 558
Arsoli 9
Ascoli 49 68 88 89 99-96 125 126 299 305 307 431 463 505 551-553 593 594 626 692 693
Assisi 48 49 112 194 245 249 282 406 424 527 561 563 676
Atri 49 129 142 266 305 307 499 539 557 605-607
Avancino Nicol 32 33 611
Aversa 265
Avila Giovanni 147
Azzolini Marcello 120
B
Bacchettoni Giuseppe 35-38 40
Bacolo Msgr. 66 630
Badia Vincenzo 667
Bagnaia 47
Baldassarre 39
Baldeschi Giuseppe 408
Baldesi 71
Baldi Luigi 76 113 585 640 673
Baldinucci Antonio 53 98 122 289
Ballerini Mario 691 692
Barberano 48
Barberi Giovanni 223
Barcaroli Pietro 76 626 673 678
Barlesi Girolamo 115 679
Bartoli Corraditti Vincenzo 266
3
Basilici Anselmo 196 261 262 581 680
Bassanelli 649
Bassano 580 670
Bassiano 49 50 138 211 249 329 436 550 555 588 590 649 670
Bassotti 227 228
Bauco 521
Bazoli Teresa 112
Bazoli Teresa Maria Victoria 112
BegniAntonio 262 582 584
Belcenghi Vincenzo 95
Belforte 48 265
Bellante 48 126 127 521 551
Bellini Giuseppe 305
Bellini Stefano 103 299 626
Bellotti Alessandro 188
Bellucci Giovanni 643
Benedetto XIV 478 487 616 642
Benedettoni Giuseppe 674
Benevento 46-49 50 77 123 211 243 245 256-259 263 266 275 289 297 311 314 325 327 334 396
368 390 391 445 447 474 550 551 553 561 564 565 576 585 608
Bentivoglio Catarina 24 29 464
Benvenuti Giovanni Antonio 246-248 252 303
Berga Filippo 629
Bernardi Luigi 647
Bernetti Tommaso 236
Bertinoro 113
Bertolotti 629
Bertolotti Maria Angelica 464 502 596
Betti Innocenzo 90 189 206 258 259 269 271 278 307 329 334 342 357 368 447 464 474 553 559
569 595 705
Biagio v. Valentini Biagio
Biagioli Gaetano 70l
Bianchi Caterina 694 699
Bianconi Giampietro 26 4l 964 547
Bieda 48
Bisleti 245 252
Boggi Domenico 689
Bologna 23-31 35 40-42 83 l72 205 369 450 464 486 502 535 536 546 547 670 671 679
Bolognola 31
Banacci Vincenzo 122
Bonanni Gaetano 2 10 11 29 26 43 148 150 157 153 154 156-159 161-164 166-173 178-180 182
184 187-195 197 200-205 207-215 299 325 371 378 400 402 498
Bonaparte Napoleone 21
4
Bonarelli Annunziata 465 466
Bonelli 266
Bonifazi 159 20f
Bordandini Luigi 673
Bongo Piano 645
Borserelli Rodolfo 686
Bottiglia Luigi 77
Bracci 106
Brandimarte Raffaele 109 110 189 209 227 228 329 464 692
Braschi 228
Brasile 276 294 562 608
Bruciaferro Antonio 699
Bruciaferro Clementina 699
Buonfratelli 565
Buonomo Francesco 254 256 300 494
Bussi Giovan Battista 289 561
Butironi Andrea 79 273 282 650
Bottaoni Domenico 114
Botti Ludovico 251
C
Cassia Antonio 215
Cadolini Ignazio 9 262 267 582
Calamita Michele 416
Caldarola 47 71 115 673 679
Camaldolesi 82
Camerata 121
Camerino 17 47 48 97 115 I I7 121 195 221 265 293 294 394 441 519 626 679
Campana Domenica 644 645
Campli 48 71 126-128 259 395 505 551
Campoli 49 335 556
Camporesi Lodovico 111
Campovalano 126
Canali Francisco 159 160 169
Cannara 48 49 289 561
Cannieleri Nicola 265
Canonica 48 117
Cappuccine 112
Gappuccini 231 232 235 239 240 480 568 569 606 669
Capradosso 49 335 567
Caprano Pietro 510 511
Caravita Pietro 144
5
Carboneri Gaspare 130 394
Carboni Rocco.28 31
Carboni Giovanni 702
Carissimi 51
Carlo v. Gazolo Carlo
Carmelitani 473
Carosi Franccsco 699 700
Carpineto 48 232 549 557
Carrara Francesca 324
Carsoli 49 566
Casamari 324
Cascia 267
Castelferreti 121
Castelfidardo 47 110 114
Castelforte 49 557 626 634
Castel Gandolfo 48 52 103 381 584 609 676 678 681 694 699 700
Castellalto 48 127 551
Castelletta 114
Castelli Giulio 139
Castellini 495
Castellone 49 130 266 329 438 447 531 554
Castelnuovo 49 128
Castel Sant'Angclo 49 561 680
Castronovo 568
Cataldi Francesco 642 643
Cataldi Giuseppe 642
Cavalchini Francisco 232
Cavallari Gioachino 116
Cecrano 223 554 649
Celi Camillo Silvestro 141
Celina 704
Cella Michele 100
Cencetto 3l6
Cenciara 567 568
Cento 29 41 42
Cerreto 47 106 114 115 133 625 640 641
Cervia 49 570
Cesarini Leoni Francesco 121 444
Cesena 112 113 262 263 502 585
Cherubini Giuseppe 251
Chiara di Montefalco 660
Chiaravalle 48 76 120 121 626 673 678
Chiadi Giovanni 152 299 463 565-568
6
Cicconi Giuseppe 583
Cinti Filippo 626 677
Cipolla (fam.) 241
Cipriani Francesco 78 143 243 249 266 267 680
Cisterna 47 100 588
Cittadini 180
Cittadini Carlo Filesio 159 165 180 204 402
Citt delta Pieve 415
Citt Sant'Angelo 129 557
Civita Castellana 50 52 137 267 582
Civita di Penne 413
Civita Lavinia 48 52 103 607
Civitanova 47 104
Civitevecchia 47 78
Civitella 48 126 127 330 551
Clarini Luigi 676
Clarisse 261 558 587 v. anche Maria Nazzarena
Claudi Antonia 1
Cocci Luigi 71 626 674 680
Codigoro 47
Cola Sebastiano 690 641
Collamato 114
Comacchio 47 116 117 194 391 424 436 539 594 617 625 626 632 677 Comarca 223
Compagnia di Ges 46 283 547 v. anche Gusiti
Concerviano 49 50 267 900 567 584
Congregazlone dell'Oratorio 24 269 584 v. anche Filippini
Congregazione del SS. Redentore 243 244 v. anche Liguorini
Consalvi Ercole 223 229 242 243 257 258 494
Contedini Lino 53 270 651 652
Contegiacomo Luigi 41
Contini Luigi 7
Conventuali 265
Corbucci Vitale 230 231 290 514 557
Cori 47 50 102 586 587 619 642 664 699 703
Corradini Federico 645 696
Corradini Luigi 645
Corradini Stefano 645
Corropoli 48 127 552
Corsica 28 30 31 40 424 478
Cortesi Salvatore 110
Cortona 415
Coviello Rosa 415
Cracas Govan Francesco 82
7
Crescenzi Nicola 267
Cristaldi Bellisario 48 52 77 78 85 87 103 105 106 118 120 123 128 129 139-141 143 148-150 153
154 156163 165-171 173 177 178 180 181 184-192 194198 204-208 210 211 214 215 221
223-227 232 237 240 243 245 247 249-251 254-258 260 262 263 266 270 271 273 276- 280
284-288 291-294 297 299 301-304 306 307 309 310 314 316 327 333 337 341-343 363 369
371 377-379 382-3g4 386 390 391 393-396 398 400 406-408 411 414 416-420 423 424 426-
428 430 433 435 439 444-447 452 455 457 468-471 477-480 485-488 490 495 497 499 502
504-506 510 512 517-519 522 523 526 527 530 532 542 548-553 555 563 565-567 570 571
573-575 579 592 598 602 604-606 608 609 618-620 625 641 647 653 655
Cristianopoli Pietro Antonio 79 103
D
Da Kempis Tommaso 658
Dal Monte Bartolomeo 71 172 486
Da Ponte Luigi 302
Datti Maria Matilde 205
Dc Angelis Luigi 267 567
De Castris Maria Eletta Margherita 695 696
De Gregorio Emanuele 198
Del Bulalo 8 370
- Antonio 4 5 7 21 41 370 376 377 580
-Gaspare 1 2 3l 39 41 42 66 67 70 71 86 89 95 97 107 112-115 128 139 141 142 149 150
151 157 166 167 173 180 181 187 188 190-192 198 200 203-206 211 229 230 236
243 248 268 270 273 276 287 290 291 293 300 304 307 309 313 315 331 341 413
427 436 438 441 442 446 466 495 517 559 572 573 575 606 607 633 643 646 647
664 665 671-673 679-683 687 689-693 695 699 701-703
- Gigia v. Luigia
- Luigi 5 7 22
- Luigia 10 13 14 22 207 270 317 350 353-356 362 363 365370 371
373 375 377 378 387 405 464 465 655 659 660 703
- Paolina 4 5 7-10 13 14 22 66 317 350 351 353 354 362 366 370-372 376 377 386 465 545
612 630
Del Frate Pietro 25 29 535
Delta Genga Annibale 270 550 v, anche Leone XII
Delta Somaglia Giulio 292 394 562
Del Sole Onofrio 28 31 32 38 365
De Maistre Francesca 704
De Marchis 464
De Mattias Maria 77
De Mazenod Carlo Giuseppe Eugenio 267 308-309
De Nicola Maria Vincenzo 299
De Rossi v. San Giovanni Batt. De Rossi
8
De Victoriis Pietro Maria 305 307 328 463 572 646 654
Dimauro Giovanni 265
Diomilla Mafia Agostina 465
Diomira Maria 465
Di Onofrio Anna Maria 682
Di Onofrio Maria Antonietta 697
Di Pietro Maddalena 700
Di Pietm Paolo 667
Domenicani 152 199
Domenico 176
Domo 114
Doria Giorgio 469
Durazzo Gian Francesco 99
E
Egitto 281
Ercolani Luigi 559
Evangdisti Domenico 645
F
Fabriano 47 106 1l4 121 640
Fabrica 48 674
Faenza 50 132 415 573
Falcietti Maria 702 703
Falconara 121
Falconieri Chiarissimo 299 675
Falsacappa Gian Francesco 96 200 297 423 464 536 575 666
Fara 49 568
Farfa 49 72 139 406 408 436 526 567
Feliziani Arcangelo 674
Ferdinando I di Borbone 427
Ferentino 49 52 59 60 65 87 226 266 473 558
Fermo 47 265 266
Ferrara 424
Ferrari 517
Ferettti Gabriele 681
Fiamenga 48 119 647
Filippini 29 93 258 262 478 498 630 v. anche Congregazione dellOratorio
Filippucci Pietro 645
Finocchi 557
Firenze 40 42 753 166 2l2 413 464 545 547
9
Fleury Adele 704
Fogliano 641
Faligno 48 176 194 412 426 437 443 475 539 586
Fondi 437 554
Fontana Vincenzo Maria 129 130 325 380 396 416 434 437 441 463 475-477 520 528 530 537 539
541 542 553 554 556 572 580 600 650 651
Forli 144 673
Forlimpopoli 47 48 50 73 86 110 111 113 114 122 123 140 397 436 518 551 572 585 594 617 674
679
Foro Appio 227 228
Fortini Giuseppe 693
Fortini Luigi 633 634
Fortuna Filippo !67 275
Forsombrone 557
Francescani 16 152 239 265 567
Francesco (re) 428
Francia 203 267 309 355 478 705
Fransoni Giacomo Filippo 140 217 297 353 420 447 574 575 660 661 666 615
Frezza Luigi 267
Frioli Cristoforo 216
Fondarola 552
Frosinone 15 47-49 52 67 77 78 96 122 223 225 226 229 231 235 240-254 263 266 271 275 278
299-301 303 304 306 307 309 3I0 329 330 332 403 414-416 437 445 447 487 488 536 538
539 541 549 552-559 563-566 568 576 582-587 651 670-672
Fuschi Luigi 17 76 266 497 626
Fusco Geltrude 696
G
Gaeta 48-50 52 59 67 87 141 254 265 266 297 330 389 427 461 494 499 531 540 554 555 557 576
Gagliardi Domenico Antonio 557 558 626 639
Galleffi Pietro Francesco 441 414 518
Galli 104
Galli Francesco 97 127 600
Galli Maddelena 700
Galloro 59 648 649
Galluzzi Francesco Maria 98
Gambini Francesco 27
Gaola Filippo 131
Gargari Francesco 692
Gaspari Giovanni Battista 204 260 392
Gaspari Nicola 244
Gatti Luigi 686-689
Gazola Carlo 314
10
Gazzoli Ludovico 160 170 192
Gemelli Francesco 330 627 631 664
Genazzano 50 267 583
Genova 54 168 169 478 487
Gentili Michele 652
Genzano 48 101 362 654
Gerolomini 222
Gesuita-Gesuiti 93 152 155 169 170 174 191 200 210 258 273 278 290 291 371 403 417 473 478
629
Giacobbe 365
Giacomo della Marca 81
Giacomo di Bevagna 284
Giamp Francesco 425
Giampedi Adriano 159 162 167 172 179 181 183 184 186 187 188 190 193 201-204 208 209
Giannoli Andrea 189
Giano 149 154 155-157 163 174 176 v, anche San Felice di Giano
Gigia v. Del Bufalo Luigia
Ginnasi Annibale 29-38 40 44 153 381 383 611
Ginnasi Lucrezia 28 29 93 164 626 679
Giorgi Carlo 267
Giorgi Giacomo 436 555
Giovannelli Vincenzo 89 96 125 307 431 505 594 626 693
Giovanni 26
Giovanni 317 350 351 352 372 659 660 662 663 v. Menicucci Giovanni
Giovannini Amanzio 645
Giioannucci 8
Girolama 175 v. Paolucci Moroni Girolama
Girolami 266
Girometti 629 630
Giulia 305 535 556
Giulianello 47
Giuliano 266
Giustiniani Giacomo 526 670
Gnoli 41
Goa 119
Gonnelli (fam.) 370 377
Gonnelli Filippo 396
Gonnelli Luigi 27 39 158-161 163 165 166 169 177 189 184 188 190 191 203 207 209 211 215
Gradoli 267
Grati Luigi 237 266 267 282
Gregorio XVI 236 262 263 269 277 283 297 325 396 418 441 512 581 582 652 661
Crifone Domenico 131 680
Grossi Luigi 141 554 626 649 681 685
11
Grottaferrata 629
Grutti 48 52 71 266
Gualdo 47 186
Guaracino 49 50 554 584 674
Guardigni Maria Teresa 702
Guglielmi Antonio 78 241
Guglielmi Guglielmo 245 247 249 250
Guizzi Pietro 37 42 547
I
Icosia 267
Iesi 121
Imola 28 29 33 34 41 42 464 536 547 626 670 679
Imperiali 204 205
Indie 373 431 467
Ioppi 691 692
Isole Ionie 394
Italia 89 141 168 672 690
Itri 49 59 130 265328 437 554
L
Lagosanto 47
Lamonaca Domenica 188 190
Lampreda Luigi 232 234
Lancellotti Luigi 691
La Penna Maria Nazzarena 696
La Penna Maria Veronica 696
L'Aquila 143 266 328 458 521 567 564
Leli Girolamo 71
Lenola 49 52 59 130 141 266 328 329 436 554 626 649 681 682
Lenta Turribio 238 391 392 433 551
Leone XII 14 49 l40 209 212 235 237 245 261 263 266-271 276-278 285 297 299 310 326 332 342
363 379 386 394 403 416 417 426 434 441 498 512 530 542 550 555 592 595 608 618 620
625 652
Leopoldo da Perugia 678
Lepori Camillo 120
Lesinelli Ignazio 100 382 384 534
Leuci Giacinta 101
Liguori 522 v. anche Sant'Alfonso Maria de' Liguori
Liguorini 118 24l 248 251 289 290 v. anche Congregazione del SS. Redentore
Lili Antonio 171
12
Lipparelli Antonio 1 2 73 97 299 543 624
Litta Lorenzo 629
Livorna 40
Locatelli Luigi 108 507
Lombardini Felice Vittoria 696
Longone 266 567 568g
Loreto 47 103 104 114 131 299 366 411 557 577 626
Lostocco Ottavio 682 684 685
Lostocco Raffaela 685
Lostocco Vincenzo 682
Luca 178
Lucarelli Gregorio 116
Lucchesi Stanislao 643
Luciani Pietro Antonio 122
Lucibello Andrea 266 267
Lugnano 265
Lugo 29 33-40 42 384 405 536 547 670
Luparini Adriano 150 160 171 174 175 182 186 192
M
Macerata 97 115 646
Macerata Feltria 16 50 262 263 487 572 573 582 585 645 696
Madonna del Piano 204 260 265 556
Maenza 49 266 552 553 557 559
Maestre Pie 423
-Frosinone 245-248 250.253 563-565 (Agostiniane Serve di Ges e Maria)
- Roma 51 370 377 465 698
- Velletri 233
Magnalardo 568
Maiolini Franresco Antonio 266
Maiorano Nicola 440
Malatesta Carlo 640 641
Malatesta Luigi 341
Malta 265 478 676
Manasse Carlo 227 235 238 424 964 480 563 569 604 625 631 632 Mandola 115
Marani Carlo 640
Marazza Agnese 694
Marazza Marianeta 694
Marazza Pietro 694
Marca-Marche 1 71 73 75 87 105 175 223 275 391 518 606 621 624 676 Marcello d'Aste 81
Marchetti Angelo 244
Marchetti Felice 649
Marchetti Giovanni 6 66 97 165 166 168 169 204 260 261 265 270 628 630
13
Marchetti Giuseppe 554
Marchionne Maria Eletta 696
Marconi Giuseppe 165 189
Marcotulli Luigi 695 696
Maria Agnese del Verbo Incarnato 151 196 205 v. anche Paolotta
Maria Clementina delta SS. Trinit 665
Maria Eleonora 465
Maria Ignazia del Sacro Cuore di Ges 965 703
Maria Michelina 703
Maria Nazzarena del SS. Sacramento 206 407 459 464 480 569 572 580 581 602 604 611 625 635
Mariangela dell'Assunzione 107
Mariani Francesca 689 690
Mariani Tolomeo 689
Maria Teresa Cherubina di Ges Sacramentato 664 703
Marino 25 48 52 57 102 965 681 700 701
Mariotti Antonio 115 674
Mariotti Cecilia 700
Marittima e Campagna (Provincia di) 139 149 222 223 226 294 235 242-244 249 268 2B8 300 303
318 332 333 344 392 403 423 420 490 445 457 459 471 473 474 478 487 488 494-497 548-
550 568 574 576 585 598 599 620
Marsciano 121 267
Marsiglia 487
Marucchi 222
Masi Luca 315 584 605 626
Massenzatica 47 116
Massimi Loreto 702
Matelica 47 106 107 115 121
Mattei Alessandro 424 425 522
Mattei Mario 297 495 575
Mattei Nicola 97 270 394 626 679
Mattioli Francesco Saverio 106 114 193 641 701
Mautone Giuseppe Maria 244
Mazio Epifanio 77
Mazzolini 113
Mazzucchielli 663
Melchiorre 39
Meldola 47 50 73 76 113 114 144 585 690 672 673
Meloni Tommaso 17 325 397 519
Menicucci Giovanni 916 317 950-952 372 465 659 660 662 663
Menochio Giuseppe 240
Mercatino 571
Mercuri 694
Mergo 48
14
Merlini Giovanni 1 196 222 228 539
Merlini Luigi 1
Merullo Lorenzo 643
Mesa 555
Metastasio Pietro 596
Micara Sergio Maria 924
Michelangelo da Forlimpopoli 111
Michele 116 v. Vigili Michele
Milano 80 187
Mimmi Giovanni 28 266 679
Minococci 176
Mirimich 100
Misano 50 572
Modestini 475
Modigliana 265 266
Mole 49 130 266 929 447 554
Mole di Foligno 497 577
Monache Sacramentarie 273
Monaci Cistercensi 51 586 627
Monaci Viennesi 233 254
Mondaino 49 570
Mondelli Stefano 701
Mongolini Bernardo 647
Montalto 49 141 142 436 553
Montecassiano 47
Montecchio 644
Monte Cirignone 152
Monte Conero 82
Montecosaro 266
Montefano 47 121
Montefeltro 262 267 463 582
Montefusco 50
Monte Giorgio 115
Monte Leone 267
Montelupone 47
Montemarciano 121
Montemartana 2 48 52
Moetepagano 726
Monte San Giovanni 521
Monte San Vito 121
Montesarchio 266 290 561
Montoni Giuseppe 266
Montopoli 568 570
15
Montorio 48 127 551 552
Morelli Sebastiano 17 18
Morge 551
Morichelli Ponziano 402 581 585
Moriggi Antonio 101
Morolo 130 553
Moroni Pietro 667
Moscatelli Luigi 188 215 227 228 274
Mosconi Luigi 189 299 914
Moscosi 98
Mos 281
Mosti Antonio 259 289 290 561 592
Mosti Salvatore 259
Muccioli Antonio 73 77 79 87 100 105107 112 120 167 186 275 382 435 523 650
Muccioli Gregorio 197-199 230 238 239 284 401 433 519 525 527 553 578
Mugnai Giuseppe 372 379
Murat Gioacchino 168
Musilli Teresa 696
Muti Pier Francesco 11
N
Nanni Antonio 305
Nanni Bartolomeo 645
Nantes 704
Napoli 77 141 211 266 290 297 305 306 400 401 428 478 487 558 576 630
Nappi Alessandro 85
Nardi Luigi 117
Nembrini Cesare 86 577 625
Nepi 50 52 59 87 97 261 263 329 445 579 581 584 585 587 680 689 703 Nereto 127 552
Nesti Gaetano 688 689
Nettuno 47 437
Nizza 104
Nocera 47 87 105 106 172 186 187 194 204 230 233 282 295
Norcia 2 10 49 14g 151 18g Ir4 95 202 215 499 561
Norma 47 48 76 266 497 550 626
Notaresco 126
Notarianni Francesco Antonio 686
O
Odescalchi (fam.) 447
Odescalchi Carlo 79 167 209 277 326 382 441 442 524 574 575 579 666 Officio 568
Offida 48 85 94 400 403 553
Olevano 267 583
16
Olivetti 21
Olivieri Caterina 698 699
Onorio IV 252 444
Oppido 265
Oricola 566
Oriolo 48 52 59 134
Orsini (principe) 297 362
Orsoline 465
Orte 50 52 59 60 267 581
Osimo 47 510
Ostellato 47 628
Ostini Pietra 631
Ottaviani Giuseppe 86 90
P
Pacca Orazio 259
Pacifici Giuseppe 91
Paglia Arcangelo 691
Paglia Teresa 689 691
Palestrina 50 267 424 538 584
Pallante Domenico 259
Pallotti 228 v. San Vincenzo Pallotti
Pallottini 663
Palma Gaetano 189
Palma Nicola 70 123 126-129 147 305 306 394 395 400 412 431 437 518 521 526 551 553 596 603
606 607 626 678
Palmarini 693
Palmurci Gian Francesco 95 680 692
Palombi Michele 122
Pancrazio 336
Pantanetti Luigi 104
Panzini Bartolomeo 87 132 30g 316.325 335-337 348-351 353 357 358 3fi2 365 373 375 405 468
475 513 524 527 531 533 538 543 555 563 564 608 624 634 663
Paolo III 283
Paolo IV 283
Peolotta 201 202 v. Maria Agnese del Verbo Incarnato
Paolotte 465
Paolucci Fortunato 674
Paolucci Giuseppe 159 163 168 169 174-l76 179 182 183 186 191 193 210 286 526 528 598
Paolucci Moroni Girolama 175
Parigi 511
Parisi Luigi Maria 256
17
Parma 671
Parmegiani 567
Paasioniati 15 17 152 155-157 160 171 175 180 190-192 221 227 236 237 273 456 480
Patriarchi Marghedta 701
Pechi Eugenio 9 184 350
Pedicini Carlo Maria 242 244 267 574 583
Pedini Giovan Battista 437 451 453 463 528 590 541 586 595 605 626 628 657 658 681 682
Pellegrini (casa) 234
Pellegrini Francesco 259 260
Pellegrini Pietro 309 934 335
Pennabilli 50 262 263 315 570 584 505 605 626
Pennacchi 265
Penne 49 129 266 305-307 499 535 556 557
Percto 49 566
Peronti Giuseppe 636
Perrucchini Felice 643 644
Perrucchini Michle 75 626 678
Perugia 71 167 176 179180 184185 204 402
Pesara 167 585
Pescina 266 999 521
Pescosolido 556
Petrocchi Cesare 694 700
Petorrchi Teresa 699
Petorrchi Pietro 102
Pezzella Giuseppe 655
Piacenza 21-24 27 29 35 152 173 414 536 545 670
Pianava Domenico 188
Pian di Meleto 267
Piatti Antonio 50 79 167 316 587 648 v. Roma, opere pie
Pierantoni Francesco 76 100 151 177 189 207 2I1 214 215 270 273 518 559 624 647
Piersanti 106
Piervisani Francesco Luigi 172 194
Pietrasecca 49 566
Pietricola Pietro 642
Pietro 335 v. Pellegrini Pietro
Pieve 48
Pievetorina I6 17 19 47 64 115 120 211 221 263 293 933 430 443 453 487 497 518 519 520 539 541
548 551-553 556 557 561 567 577 584 585 598
Piglio 48 122 550
Pinamonti Giovanni Pietro 99 138 289
Pio VII 10 46 79 77 87 105 139 142 145 144150 156 168 171 191 196 215 222 225 227 252 262
263 265 268 269 271 272 275 281 282 343903 417 426 427 439 444 487 496 499 51g 542
545 549 550 559 582 618
18
Pio VIII 209 277 297 299 418 441 575 652
Pisa 33
Pisani 180
Piperno 48-50 52 148 206 227 235 266 407 437 430 459 964 480 541 552-554 557 558 569 572 576
580 582 587 602 604 611 625 631 635
Pitorti Maria Giuseppa 465
Po 116
Poeta 570
Pofi 49 557
Poggio Cinolfo 99 566
Poggio Mirteto 49 50 52 235 330 540 568 584
Poggio Nativo 560
Poggio Vittiani 568
Polidoro Giovenale 700
Pompier 704
Pontecorvo 49 86 129 223 265 330 426 474 559 56 627
Pontoni Alessandro 443 571
Ponzileoni Ludovico 8
Porcari Tommaso 699 700
Porcarella 114
Porcellaga Antonio 293
Porcigliano 49 567
Porretta 270
Porto d'Anzio 48 50 52 103 190 586 588
Porto di Recannati 263 396 463
Possenti Camillo 641
Pratoianni 49 567
Precicchie 114
Pretaroli Ignazio 606 607
Primavera Angelo 131 395
Priverno 48 v. Piperno
Proietti Angelo 644 645
Proietti Raffaele 644
Prossedi 49 52 416 463 476 553 554 557 650
Prussia 704
Puglia 564
Putti Pietro 680
Q
Quadrapani 454
Quartaroli Donato 518 526
Quartieroni Annunziata 4 6 370 376
19
R
Ranchiasi 151
Ranghiasci Giacomo 107
Raschi Girolamo 693 634
Ratti Nicola 222
Ravasio Stefano 667
Ravenna 478
Rebeschi Anna 689
Recannati 47 103 104 299
Reginaldo 83
Regis 188
Regno di Napoli 189 256 259 265 275 289 293 297 306 427 428 478 522 558 565 636 676 682
Riccelli 527
Ricci Antonio 115 679
Ricci Francesco 686 689
Ricci Luigi 202 203 205
Ricci Paolo 680
Ricciardi Franceco Saverio 138 588-590
Ridolfi Francesco 170 171 174 189
Rieti 47 78 165 499 564 650
Riganti Nicola 79
Rimini 48-50 8696 97 117 204 260 261 263 333 445 496 517 542 556 561-568 570.574 576 579
585 606 609 637 645 696 660 691 705
Risca Luigi 42
Rivarola Agostino 149156157 161 169 170
Rivera Lelio 266 576
Rivolscio 690
Robertini Sante 626
Rocca di Papa 697
Roccagorga 49 557
Roccamassima 47
Roccanieri 568
Roccasecca 267
Rocca Sinibalda 49 567
Rocca Vittiana 568
Rocchetta 114
Rodriguez Alfonso 338
Rolli Costante 702
Roma 4 5 7-10 12-15 19 24 f I 44 46 48 50 52 75 78 81 86 88 95 97 105 120 144 150 151 153 154
157-159 161 163 166-169 172 l74 l75 178 181 182 184 1g7 188190 192 203-205 207-210
214 216 218-220 222 227-230 232 238 245 253 254 258 262 269 268 270 273 276-278 282
284 288 209 292-297 304 306 307 309 316 318 321 323 325 329 333 337 343 944 349 351-
20
356 362 363 366 368-371 373-375 377 378 382 384 386 387 392-396 900 40l 406 908 415-
418 424 425 435 438 440 441 443 444 455 457 458 965 475 476 478 482 488 499 505 507
508 510 517 520 523 524 527 529 531 534 536 539 542 544 .547 548 55U552 559 560 5fi2
563 568 572 574 576-584 586-588 590 591 593 599 609 612 6t5 619 62t 622 628 629 633
636 637 641 648 649 651 653 654 657 659-661 667 670-673 675-677 679 681 698-701 709
- Chiese;
Carmine alle Tre Cannelle 51 403 523 587
Chiesa Nuova o di San Filippo 50 369 524 590 615
del Ges 6-9 66 412 448
della Missione a Montecitorio 10 279 566
Nome di Maria 51 586
San Carlo al Corso 51 902 580 581 587
San Clemente 263 550
San Giovanni in Laterano 444
San Girolamo degli Schiavoni 51
San Gregoriuccio (Oratorio di S. Cregorio Taumaturgo) 370 377
San Lorenzo in Damaso 51 189 588
San Luigi dei Francesi 51 270
San Marco 9 10 15 19 22 41 51 82 149 370 377 385 484 576 586 657 671
San Nicola a Cesarini 263
San Nicola in Carcere 22 4648 51 75 149 194 196-199 201 372 400 403553
559 563
San Norberto 262 263 550 562
San Pietro 10 285 425
San Salvatore in Campo 209 550
San Tommaso in Parione 686
San Venanzio dei Camerinesi 51
Sant'Agnese in Foro Agotale 51 202 581
Santa Croce in Gerusalemme 51 415 486 586
Santa Maria ai Monti 523
Santa Maria della Pace 51 263 562
Santa Maria Egiziaca 263
Santa Maria in Aquiro 51 583
Santa Maria in Lauro 51
Santa Maria in Trastevere 51 385 584
Santa Maria in Vincis 11 51 153 188 190 201 203 209 211 213 384 412 476 447 523 534
Sant'Orsola a Tor de' Specchi 51 79
Santa Prassede 5
Sant'Andrea delle Fratte 407 403 523 581 583 585
Sant'Andrea della Valle 51 189;
Sant'Angelo in Pescheria 666
Sant'Idelfonso 263
Sant'Omobono 10 201
21
Santi Apostoli 686
Santi Giovanni a Paolo 456 687
Santi Martino a Silvestro 4 5 51
Santo Stefano del Cacco 629
Stimmate 51
-Luoghi Vari:
Campidoglio 425
Carceri San Michele a Ripa 51 426
Carceri Santa Maria in Trastevere 51
Ospizio del Buon Consiglio 204
Ospizio di Sant'Agata 253
Ospizio di San Lorenzo 204
Rupe Tarpea 190
-Monasteri:
Bambin Ges 5l
Barberine 51 581
Concezione a Campo Marzio 587 654
Divin Amore 51
Monache Sacramenrarie 562
Paolotti 51 523
Purificazione 51 584 586 587
Sacra Cuore 580 653
San Bernardino 5l
San Bemardo 51
San Tommaso in Parione 51 698
Santa Caterina dei Funari 51
Santa Cecilia 51 466
Santa Maria 51 465
Santa Pudenziana 627
Santa Susanna 51
Sant'Antonio 51
Sant'Urbano 57 465
Santi Pietro a Marcellino 51
Santi Quattro 51 465 703
Sette Dolori 51 465
Vergini 51 465
Visitazione 205
- Opere pie:
Cappellette San Luigi 6 50 153 431 459 523
Conservatorio di Santa Franceschina 51
Consolazione 51
Oratorio del Caravita 51
Orfanelli 5l
22
Ritiro di Msgr. Piatti o dei devoti di Maria 50 51 590
Saccori Rossi 51
Santa Galla 11 23 26 44 l65 384 396 414 446 470 523 653 670 Santa Rufina 371
Semidame 51
Tatagiovanni 51 473
- Palazzi:
Altieri 4 370
Apollinare 523
Belle Arti 50 523 676
Borromeo 21
Castel Sant'Angelo 51
Collegio Romano 8 630
Minerva 8 425
Sapienza 50 523 628 631
Savelli Orsini 377
Vascelo 495
Vaticano 278 285 632
- Piazze. Vie, rioni:
Pizza del Ges 5
Piazza Montanara 377
Piazza della Consolazione 619
Via della Scrofa 387 597
Via Margana 19g 377
Rione Monti 4 524
Tor de Specchi 524
Trinit dei Monti 51
Romagna 127 190 297 345 368 425 579
Romani Beniamino 299 575 585 586
Ronciglione 50 153 154 157-159 161 162 264 584
Rosati Raffale 314
Rosciolo 568
Roselli Paola 696
Rossi Camillo 189 225 244 299 437 441 552 692 693
Rota Giovanni 267
Rovigo 116
Rufilli Cristoforo 111 113 122 679
Ruspoli 464
S
Sabina 184 260 382 424
Sala Giuseppe Antonio 150 161 162 168 170 192 575
Salvatori Luigi 183 189
23
San Bartolomeo 15 484
San Benedetto 83
San Bernardino da Siena 81
San Bernardo 392
San Brunone 631
San Carlo Borromeo 147 187 290 473 480 592 621
San Cassiano 32
San Domenico 83
San Felice - Giano 7 2 15 16 49 110 120 140 150-153 158-162 164 166-173 175-178 180181
186187-195 202 204 205 207 209-211 214 215 219 25g 263 270 275 278 286 288 2g9 291-
293 299 310 325 333 352 368 369 378 394 404 411 417 418 430 437 442 445 446 452 453
458 475 497 498 510 517 519 526-528 539 548 551-553 556 560564 567 574 577 579 581
584 586 598 602 605 608 610 644 651 652 655 705
San Filippo Neri 343 415 598 621
San Francesco Caracciolo 431
San Francesco di Girolamo 678
San Francesco di Sales 38 147 310 365 373
San Francesco Regis 203
San Francesco Saverio 5~8 27 32 90 43 61 63 64 68 76 91 94 119 120 123 147 151 212 229 268 269
278 289 311 314 338 345 364 365 367 373 379 398 412 413 431 433 439 457 962 467 483
501 503 513 518 526 530 548 561 566 567 580 588 591 596 599 612 618 621 643 644 647-
652 659 670 673 680 691
San Gaudenzio 585
San Ginesio 47 115
San Giovanni Battista De Rossi 39 44 136 414 653 662
San Giovanni Berchmam 8 179
San Giovanni Crisostomo 282
San Giovanni da Capistrano 81
San Giovanni Evangelista 587
San Giovanni in Monte 25 28-30 41 502 535 546 679
San Girolamo 670
San Giuseppe 365 368 411 686
San Giuseppe Calasanzio 147 343
San Leo 50 142 572
San Leonardo da Porto Maurizio 12 53 81 91 106 115 136 144 289 387 429 449 454 678 703
San Luigi Gonzaga 8 22 414 452 595
San Martino 568
San Matteo 305
San Michele 114
San Michele Arcangelo 411
San Paolo 27 33 732
San Pietro Martire 80 81
San Salvatore Maggiore 49 72 139 266 267 406 408 436 526 567 568
24
San Severino 47 107 10g 109 115 121
San Stanislao Kostka 286
Sant'Agata Feltria 50 571
Sant'Alfonso de Liguori 34 53 98 134 135 678
Santa Maura 562
Santanatolia 47 115
Sant'Andrea 305 634
Sant'Antonio di Padova 81
Sant'Apollonia 414 583
Sant'Arcangelo 48 117 127 139
Santarelli Nicola 299 453 575 702
Santa Teresa d'Avila 538
Sant'Eleuterio 689
Santelli Antonio 5 8 10 ll 21 23-27 42 153 157 159 161 184 188 190 198 201 203 204 206 207 2l2
263 377 381 413 450 453 464 465 621
Sant'Elpidio 47 88 104 108 109 265
Santi Apostoli Pietro a Paolo 412
Sant'Ignazio di Loyola 10 67 279 377 526 566 580
Santi Re Magi 365 413
San Tommaso d'Aquino 203 282 615 64l
San Vincenzo Ferreri 81
San Vincenzo Pallotti 663
San Vincenzo Strambi 88 97 194 270 282 400 402 421 561 625
Sardegna 268 439 548
Sarnano 47 115 116 415
Sartori 688
Sassa Gavino 689
Sassoferrato 47 115
Sassolini 465
Savignano 48 97 1l7 127 139 680
Scalchi Vincenzo 667
Scandelari Teresa 28
Scaramelli Giovan Battista 115
Scarselli 37
Scatafassi Filippo 15 236
Schiafini Giuseppe 648
Sciamplicotti Girolamo 697
Scalopi 258 473
Sebastianelli Rocco 432
Segneri Paolo 43 53 9g 99 138 144 289 452 611 678
Segni 48 122 226 229 232 265 549
Sellari Angelo 244
Seni 105
25
Senigallia 12I
Serafini Luigi 267
Sermoneta 15 I6 19 47 50 52 59 102 137 225 226 228 231 232 236 238 239 263 332 4t4 445 481
497 518 520 527 541 548 549 551 553 555 559 565 566 567 57fi 580 582 583 585 586 588-
590 619 649 653
Serra San Quirico 47 115
Serviti 262
Sessi Anna 101
Severini Vincenzo 55 105 107 110 113 1 t5 316 318 350 351 373 384 447 475 534
Severali Antonio Gabriele 282 391
Sezze 48 50 52 148 238 290 551 557 576 580 625 631 695
Sfoza Cesarini Salvatore 222
Sgiugia Pietro 640
Sigismondi 175
Silvestri Domenico 334 335 463 475 557 564 608 667
Silvestroni Vincenzo 689 690
Simeoni Simeone 78
Simoncini Francesantonio 645
Sinceri Pier Francesco 159 161 167 188 190 204
Sisto V 272 283
Soanne 50 438 570 571
Soderini Lorenzo 680 686
Soglia Giovanni 276 278-280 285 512 560
Sogliano 572
Sonnino 15 197 223 226-229 231 232 234-238 249 263 267 300 303 394 358 39t 416 437 444 445
459 480 487 488 497 519 541 548-550 552 557 561 567-569 582 583 585 586
Sora 49 52 265-267 278 324 463 499 521 554 556 558 560 565 582
Sorrichio Francesco 142 605
Spagna 373 526
Spalladoro.365
Spalletti Francesco 97
SpazianiVincenzo 330
Spello 48 75 118 119 624 626 633 643 678
Spina Giuseppe 424
Spina Pietro 201 S34 438 554 682 690
Spinucci Domenico 258 259
Spoleto 1 2 35 48 120 149 150 156 I58161 163 164 166-171 173 175 176 180 185 186 189-194 267
270 278 287 299 396 400 403 441 471 517 527 528 644
Stato Pontificio 10 46 139 152 189 265 267 369 426 428 472 579
Stefano Cappuccino 81
Storace Cesare 10
Stracchini Francesco 167
Strambi Vincenzo v. San Vincenzo Strmnbi
26
Strangolagalli 267
Suarez Francesco 2g3
Subiaco 7 48 52 59 153 198 204 317
Sulmona 245 564
Supino 49 130 436 476 55S
Sutri 163 167 168 261
T
Taciti Agostino 475 498
Taddei Giacomo 102
Tagliacozzo 266
Tamburrini 305
Tamini Maria 6 7 9 22 23 25 28 29 448 664
Tanara Nicola 24 25 30 132 626 679
Tani Vincenzo 172 186 188 190 193 204
Tarulli Adriano 90 189
Tenderini Giovanni Francesco 422
Teramo 48 70 71 123 127-129 139 147 304-308 472 436 437 521 551 555 559 625 626 655
Terella Giuseppe 682 685
Termanini 54
Terni 159 165 266
Terracina 47 48 104 117 148 149 158 223 226-229 231 232 234 236-239 257 260 263 267 271 325
329 330 344 391 399 445 459 467 474 476 480 507 520 548-551 553-555 561 563 568 569
571 576 592 625 631 636 674 676 680
Terzo La Pieve 644
Testa Carlo 165
Testaferrata Fabrizio 391
Tivoli 565
Todi 29 30 48 50 71 181 194 266 267 329 499 505 543 587 625 626 674 680 681
Toffia 568
Togni Luigi 230
Tolentino 97 625
Tomacelli 304
Tonelli Giovanni 171
Tonti 572
Tori Giuseppe 35 402
Torino 487
Torri 159 184
Torticchio 48
Torricella 568
Tor Tre Ponti 555
Toscana 27
27
Toscanella 154 162 204 205 209 265
Traetto (=Minturno) 682
Trevi 267
Trinitari 238
Trisulti T24
Tufo 49 566
U
Umbria 119 155 158 223 D5 287
Urbino 24 25 30 112 132 626 679
V
Vaccareccia 49 538 567
Valentini Biagio 5 7 8 12 20-22 25 64 6i7 76 78 85 88-90 95 100 105-107 109717 14 117 151 152
189 194 200 208 209 211 214 215 221 228 229 232 299 317 322 325 326 328 333 335 363
376 391 396 397 901 435 437 443 455 463 965 474 504 5t5 533 548 549 555 567 572 583
589 615 624 628 632 633 635 636 637 649-651 656 661 665-667 676 677 687 688 701
Valeriani Giuseppe Maria 267
Vallecooa 15 16 48 77 87 122 241 244 254-256 263 300 301 303 304 344 414 416 437 445 467 487
497 547 549 550 552 558 566 576 582 585 636 666 671 672 685
Vallecupola 568
Valletta 596
Valmontone 565
Varco 49 567
Vaselli Girolamo 165
Vecchi Vincenzo 694 695
Veletri 11 47 98 50 100 102 226-230 233 234 265 266 415 436 440 443 522 548 549 551 586
Venezia 83
Verardi Pietro Antonio 682
Veroli 48-50 52 59 78 143 226 243 245 247 249-254 266 267 274 278 402 488 559 563 564 576
583 680
Vicini Giacomo 701
Vicini Paolo 572 646 647
Vicini Vincenza 701
Vicovaro 565 566
Vidoni Pietro 424
Vincenzo 178
Virgili Michele 116
Virili Francesco 465 672 698
Visso 49 131 561
VitaliCostanza 692 693
28
Viterbo 47 48 167 415
Vitulano 245 608
Vizxeri 183
Voggi Nicola 190
Z
Zucchetti Pietro 196