Education according to st. Francis de Sales

Education according to St. Francis de Sales is a path of love and care toward the young, based on essential principles: gentleness, understanding, and balanced correction. From the family to society, St. Francis urges those responsible to show sincere affection, knowing that young people need to be guided with patience and inspiration. Education is a gift that helps shape free souls, capable of thinking and acting in harmony. Like a mountain guide, the Savoyard bishop reminds us that to correct is to accompany—safeguarding the spontaneity of growing hearts while always aiming for inner transformation. In this way, an integral education is born.

A duty to be performed with love
            Education is a universal phenomenon, based on the laws of nature and reason. It is the best gift that parents can give their children, one that will foster gratitude and filial piety. Speaking of those responsible for others—whether in the family or in society—Francis de Sales recommends that they show affection: “Therefore, let them do their duty with love.”
            Young people need guidance. If it is true that “he who rules himself is ruled by a great fool,” this is even more so for those who have not yet gained experience. Similarly, Celse-Bénigne, the eldest son of Madame de Chantal—who was a source of concern for his mother—needed guidance to help him “taste the goodness of true wisdom through admonitions and recommendations.”
            To a young man about to “set sail into the world,” he suggested finding “some courteous spirit” who could visit him from time to time to “refresh and regain spiritual breath.” We should do as the young Tobias in the Bible did: sent by his father to a distant land where he did not know the way, he received the advice, “Go, therefore, and find a man to guide you.”
            A mountain expert, the Savoyard bishop loved to remind us that those who walk on rugged and slippery paths need to be bound together—tethered to one another in order to advance more securely. Whenever he could, he offered help and advice to young people in danger. To a schoolboy engrossed in gambling and debauchery, he wrote “a letter full of good, gentle, and friendly warnings,” urging him to make better use of his time.
            A good guide must be able to adapt to the needs and abilities of each individual. Francis de Sales admired mothers who knew how to give each of their children what they needed and to adjust to each “according to the capacity of his spirit.” This is how God accompanies people. His teaching is like that of a father attentive to each one’s abilities: “Like a good father who holds his child’s hand,” he wrote to Jeanne de Chantal, “he will adjust his steps to yours and will be content not to go faster than you.”

Elements of youth psychology
            For an educator to have any chance of success, they must know something about young people in general and about each young person in particular. What does it mean to be young? Commenting on the famous vision of Jacob’s ladder, the author of Introduction to the Devout Life observes that the angels ascending and descending the ladder possessed all the charms of youth: they were full of vigour and agility; they had wings to fly and feet to walk alongside their companions; their faces were beautiful and cheerful; “their legs, their arms, and their heads were all bare,” while “the rest of their bodies were covered, but with a beautiful and light garment.”
            But let us not idealize this stage of life too much. For Francis de Sales, youth is by nature reckless and bold; young people tend to tackle difficulties from afar while fleeing those that are close at hand. “Young and ardent” are two adjectives that often go hand in hand, especially when used to describe a mind “teeming with ideas and strongly inclined toward extremes.” And among the risks of this age is “the ardour of youthful blood that begins to boil and a courage not yet guided by prudence.”
            Young people are versatile—they move and change easily. Like young dogs that love change, they are fickle and inconsistent, stirred by various “desires for novelty and change,” and are liable to provoke “great and unfortunate scandals.” It is an age in which passions are fierce and difficult to control. Like butterflies, they flutter around the fire at the risk of burning their wings.
            They often lack wisdom and experience, for self-love blinds reason. We must be wary of two opposing attitudes in them: vanity, which is actually a lack of courage, and ambition, which is an excess of courage that leads them to seek glory and honour in an unreasonable way.
            What a wonder, however, when youth and virtue meet! Francis de Sales admired a young woman who, though she had every reason to indulge in the pleasures of the springtime of her life, loved and esteemed “the holy virtues.” He praised all those who, during their youth, kept their soul “always pure amidst so many infections.”
            Above all, young people are sensitive to the affection they receive. “It is impossible to express how much we are friends,” he wrote to a father regarding his relationship with his undisciplined—even unbearable—son at school. As can be seen, Francis de Sales was happy to proclaim himself a friend of the young. He likewise wrote to the mother of a little girl for whom he was godfather: “The dear little goddaughter, I believe, carries within her a secret indication of my affection for her, so strong is the love she shows me.”
            Finally, “this is the right age to receive impressions,” which is an excellent thing because it means that young people can be educated and are capable of great things. The future belongs to the young, as we have seen at the Montmartre abbey, where it was precisely the young—with their even younger abbess—who carried out the “reform.”

The sense of purpose in education
            On the one hand, realism imposes on educators the need to truly know the people to whom they address their efforts; on the other hand, they must never lose sight of the purpose of their actions. There is nothing better than a clear awareness of the goals we set for ourselves, for “every agent acts for the sake and according to the end.”
            What, then, is education and what is its purpose? Education, says Francis de Sales, is “a multitude of solicitations, aids, services, and other necessary provisions for the child, carried out and continued toward him until the age when he no longer needs them.” Two aspects stand out in this definition: on one hand, the emphasis on the multitude of attentions that education requires, and on the other, its end, which coincides with the moment when the individual has reached autonomy. Children are educated to achieve freedom and full control over their own lives.
            In concrete terms, Francis de Sales’ educational ideal seems to revolve around the notion of harmony—that is, the harmonious integration of all the various components that exist in the human being: “actions, movements, feelings, inclinations, habits, passions, faculties, and powers.” Harmony implies unity, but also distinction. Unity requires a single commandment, yet that very commandment must not only respect differences but also promote distinctions in the pursuit of harmony. In the human person, governance belongs to the will, to which all the other components refer—each in its proper place and in interdependence with one another.
            Francis de Sales employs two analogies to illustrate his ideal. They are reminiscent of the two fundamental human drives highlighted by psychoanalysis: aggression and pleasure. An army, he explains, is beautiful when it is composed of distinct parts arranged in such a way as to form one cohesive force. Similarly, music is beautiful when the voices are united in their distinction even as they join together.

Starting from the heart
            “Whoever has conquered the heart of man has conquered all of man,” writes the author of Introduction to the Devout Life. This general rule should apply in the field of education. The expression “to conquer the heart” can be interpreted in two ways. It can mean that the educator must aim for the heart—that is, the inner centre of the person—before concerning themselves with outward behaviour. Alternatively, it means winning a person over through affection.
            Man is built from the inside out; this appears to be one of the great lessons of Francis de Sales, a trainer and reformer of individuals and communities. He was well aware that his method was not shared by all, for he wrote, “I have never been able to approve of the method of those who, in order to reform man, begin from the outside—from his bearing, his clothes, his hair.” One must therefore start from within, that is, from the heart—the seat of the will and the source of all our actions.
            The second point is to win the affection of others, in order to establish a good educational relationship. In a letter to an abbess advising her on the reform of her monastery—which was largely composed of young people—we find valuable insights into how the Savoyard bishop conceived his method of education, formation, and, in this case more precisely, “reform.” Above all, we must not alarm them by giving the impression that we intend to reform them; the goal is for them to reform themselves. After these preliminaries, one must use three or four “tricks.” It is not surprising, since education is also an art—in fact, the art of all arts. First, ask them to do things often, but with great ease and without giving the impression of forcing them. Second, speak frequently and in general terms about what needs to be changed, as if thinking of someone else. Third, strive to make obedience pleasant, while once again highlighting its benefits and advantages. According to Francis de Sales, gentleness should be preferred because it is generally more effective. Finally, those in charge must show that they do not act on a whim but in virtue of their responsibility and for the good of all.

To command, to advise, to inspire
            It seems that the interventions proposed by Francis de Sales in the educational field are modelled on the three ways in which God communicates His will to men: commands, advice, and inspirations.
            It is obvious that parents and teachers have the right and duty to command their children or pupils for their own good, and that they must obey. He himself, in his responsibility as bishop, did not hesitate to do so when necessary. However, according to Camus, he abhorred absolute spirits who demanded unquestioning obedience and to whom everything must yield. He said, “those who love to be feared, fear to be loved.” In some cases, obedience may be compelled. Referring to the son of one of his friends, he wrote to the father: “If he persists, we will be satisfied; if he does not, we will have to resort to one of these two remedies: either withdraw him to a school a bit more restrictive than this one, or provide him with a private tutor—a man to whom he must render obedience.” Can the use of force be entirely excluded?
            Usually, however, Francis de Sales resorted to advice, warnings, and recommendations. The author of Introduction to the Devout Life presents himself as an advisor, an assistant—someone who gives “advice.” Even though he often uses the imperative, it is advice he is giving, especially as it is frequently accompanied by a conditional: “If you can do it, do it.” Sometimes the recommendation is disguised as a statement of value: it is good to do this, it is better to do that, and so on.
            But when he can, and when his authority is not in question, he prefers to act by inspiration, suggestion, or insinuation. This is the quintessential Salesian method, one that respects human freedom. It seemed particularly suitable to him when choosing a way of life. This is the method he advised Madame de Chantal to use for the vocation she desired for her children, “inspiring in them with gentle thoughts in harmony with it.”
            Yet inspiration is not communicated solely through words. The heavens do not speak, as the Bible says, but proclaim the glory of God with their silent testimony. In the same way, “a good example is a silent preaching”—as exemplified by St. Francis, who, without uttering a single word, attracted a great number of young people with his example. Indeed, example leads to imitation. “The little nightingales learn to sing with the great,” he recalled, and “the example of those we love has a gentle and imperceptible influence and authority over us,” to the point that we are compelled either to follow them or to imitate them.

How to correct?
            The spirit of correction consists in “resisting evil and repressing the vices of those entrusted to us, constantly and valiantly, but with gentleness and calm.” However, faults must be corrected without delay — while they are still small — “because if you wait for them to grow, you will not be able to remedy them easily.”
            Severity is sometimes necessary. The two young religious who were causing scandal had to be set back on the right path if one wished to avoid a multitude of deplorable consequences. Although their youth might have been used as an excuse, “the continuation of their behaviour now renders them unforgivable.” There are even cases in which it is necessary “to keep the wicked in some fear of the resistance they will offer.” The Bishop of Geneva quotes a letter from St. Bernard to the monks of Rome who needed correction, in which he “speaks to them as one ought, and with a rebuke that is rather severe.” Let us act like the surgeon, for “it is a weak or poor friendship to see one’s friend perish and not help him, to see him die of apostasy and not dare to offer him the razor’s edge of correction to save him.”
            Yet correction must be administered without passion, because “a judge punishes the wicked much more effectively when he issues his sentences with reason and in a spirit of calm, rather than when he does so with impetuosity and passion—especially since, judging with passion, he does not punish faults according to what they are but according to what he himself is.” In the same way, “a father’s gentle and cordial admonitions have far more power to correct a child than his anger and wrath.” This is why it is important to guard against anger. The first time you feel anger, he told Filotea, “you must quickly gather your strength—not suddenly or with impetuosity, but with gentleness and seriousness.” In a letter to a nun who had complained about “a surly and disruptive little girl” entrusted to her care, the bishop advised: “Do not correct her, if you can, with anger.” Let us not act like King Herod or like those men who claim to rule because they are feared, when in truth to rule means “to be loved.”
            There are many ways to correct. One of the best methods is not so much to reprimand what is negative, but to encourage all that is positive in a person. This is called “correcting by inspiration,” because “it is wonderful how the gentleness and kindness of something good is a powerful way to attract hearts.”
            His disciple, Jean-Pierre Camus, recounted the story of a mother who cursed the son who had insulted her. It was thought that the bishop should do the same, but he replied, “What do you want me to do? I feared that in a quarter of an hour I would pour out the little liquor of kindness that I had laboured to collect over twenty-two years.” Camus also relates this “unforgettable” saying of his master: “Remember that you catch more flies with a drop of honey than with a barrel of vinegar.”
            Kindness is preferable not only toward others but also toward ourselves. Everyone should be ready to recognize their own mistakes calmly and to correct themselves without becoming angry. Here is a good piece of advice for a “poor girl” who is angry with herself: “Tell her that, no matter how much she complains, she will never be surprised or angry with herself.”

Progressive education
            St. Francis de Sales, who possessed a keen sense of reality and possibility—as well as the necessary moderation and tact—was convinced that great projects are achieved only with patience and time. Perfection is never the starting point and will probably never be reached, but it is always possible to make progress. Growth has its own laws that must be respected: bees were first larvae, then nymphs, and finally “formed, made, and perfect” bees.
            Doing things in an orderly fashion—one after the other, without clamour, even if with some slowness, but never stopping—seems to be the ideal of the Bishop of Geneva. “Let us move forward,” he would say, “and no matter how slowly we advance, we will cover great distances.” Similarly, he advised an abbess tasked with the arduous job of reforming her monastery: “You must have a great and enduring heart.” The law of progression is universal and applies in every field.
            To illustrate his thought, the saint of gentleness employed countless analogies and images to instil a sense of time and the necessity of perseverance. Some people are prone to fly before they have wings, or to want to become angels all at once, when they are not yet merely good men and women. When children are small, we give them milk; and when they grow and begin to have teeth, we give them bread and butter.
            An important point is not to be afraid of repeating the same thing over and over. One must emulate painters and sculptors who create their masterpieces by repeating brush strokes and chisel blows. Education is a long journey. Along the way, one must purge oneself of many negative “humours,” and this purification is slow. But we must not lose heart. Slowness does not mean resignation or a casual waiting. On the contrary, we must learn to make the best use of everything, not wasting time and knowing how to use “our years, our months, our weeks, our days, our hours, even our moments.”
            Patience, often taught by the Bishop of Geneva, is an active patience that allows us to move forward—even if in small steps. “Little by little and step by step, we must acquire this mastery,” he wrote to an impatient Filotea. “First we learn to walk in small steps, then to hurry, then to walk halfway, and finally to run.” The growth toward adulthood begins slowly and then accelerates, just as formation and education do. Finally, patience is nourished by hope: “There is no land so unfruitful that the love of the labourer cannot fertilize it.”

Integral education
From all that has been said so far, it is quite clear that for Francis de Sales education could not be confined to just one dimension of the person—such as mere instruction, good manners, or even a religious education devoid of human foundations. Naturally, one cannot deny the importance of each of these specific areas. With regard to the education and formation of the mind, one need only recall the time and effort he himself devoted during his youth to acquiring a high intellectual and “professional” culture, as well as the care he took in nurturing education in his diocese.
However, his primary concern was the integral formation of the human person, understood in all its dimensions and dynamics. To demonstrate this, we must focus on each of the constitutive dimensions of the human being in its full symbolic entirety: the body with all its senses, the soul with all its passions, the mind with all its faculties, and the heart—the seat of the will, of love, and of freedom.

The Life of St. Peter, Prince of the Apostles

The culminating moment of the Jubilee Year for every believer is the passage through the Holy Door, a highly symbolic gesture that should be experienced with deep meditation. It is not a simple visit to admire the architectural, sculptural, or pictorial beauty of a basilica: the early Christians did not go to places of worship for this reason, also because at that time there was not much to admire. They came instead to pray before the relics of the holy apostles and martyrs, and to obtain indulgence through their powerful intercession.
Visiting the tombs of the apostles Peter and Paul without knowing their lives is not a sign of appreciation. For this reason, in this Jubilee Year, we wish to present the faith journeys of these two glorious apostles, as narrated by Saint John Bosco.

The Life of St. Peter, Prince of the Apostles told to the people by the priest John Bosco

You of little faith, why did you doubt? (Mt 14:31).

PREFACE
            In order to enter a closed building and take possession of it, it is necessary to gain favour with he who holds the keys.
            Unfortunate is he who, finding himself on a small boat in the open sea, is not in the good graces of the pilot. The lost sheep, which is far from its shepherd, does not know his voice or does not listen to it.
            Dear reader, your dwelling is Heaven, and you must aspire to reach it. As long as you live down here, you are navigating the treacherous sea of the world, in danger of hitting the rocks, of shipwrecking, and losing yourself in the depths of error.
            Like a small sheep, every day you are on the verge of being led to harmful pastures, of straying through cliffs and ravines, and of falling into the jaws of ravenous wolves, that is, into the hidden dangers of the enemies of your soul. Ah! Yes, you need to win the favour of he to whom the keys of Heaven were entrusted. It is necessary that you entrust your life to the great Pilot of Christ’s Boat, to Noah of the New Testament. You must cling to the Supreme Shepherd of the Church, who alone can guide you to healthy pastures and lead you to life.
            Now, the Porter of the Kingdom of Heaven, the great Helmsman and Shepherd of men is indeed St. Peter, Prince of the Apostles, who exercises his power in the person of the Supreme Pontiff, his Successor. He still opens and reveals, he governs the Church and guides souls to salvation.
            Therefore, pious reader, do not regret reading the brief life that I present to you here. Learn to know who he is, to respect his supreme authority of honour and jurisdiction. Learn to recognise the loving voice of the Shepherd and to listen to it. For whoever is with Peter is with God, walks in the light, and runs toward life. Whoever is not with Peter is against God, stumbles in the darkness, and falls into perdition. Where Peter is, there is life. Where Peter is not, there is death.

CHAPTER I. St. Peter’s homeland and profession. — His brother Andrew brings him to Jesus Christ [1]. Year 29 of Jesus Christ
            St. Peter was Jewish by birth and the son of a poor fisherman named Jonah or John, who lived in a town of Galilee called Bethsaida. This town is located on the western shore of the Lake of Gennesaret, commonly called the Sea of Galilee or Tiberias. Actually, it is a vast lake twelve miles long and six wide.
            Before the Saviour changed his name, Peter was called Simon. He practised the trade of a fisherman, like his father. He had a strong temperament, a lively and witty mind. He was quick to respond, but of a good heart and full of gratitude toward those who benefited him.
            This lively nature often led him to the warmest displays of affection toward the Saviour, from whom he also received unmistakable signs of favouritism. At that time, since the value of virginity was not yet widely recognised, Peter took a wife in the city of Capernaum, the capital of Galilee, on the western bank of the Jordan, which is a great river that divides Palestine from north to south.
            Since Tiberias was located where the Jordan flows into the Sea of Galilee, and therefore very suitable for fishing, St. Peter established his ordinary residence in this city and continued to practise his usual trade. The goodness of his heart, very inclined to truth, the innocent occupation of a fisherman, and his diligence at work greatly contributed to his preservation in the holy fear of God.
            At that time, the thought was widespread in everyone’s mind that the coming of the Messiah was imminent. Indeed, some were saying that he had already been born among the Jews. This was the reason that St. Peter used the utmost diligence to learn about it. He had an older brother named Andrew, who, captivated by the wonders that were told about St. John the Baptist, the Precursor of the Saviour, wanted to become his disciple, spending most of his time with him in a harsh desert.
            The news, which was becoming more and more confirmed every day, that the Messiah had already been born, caused many to turn to St. John, believing that he himself was the Redeemer. Among these was St. Andrew, brother of Simon Peter. But it was not long before, instructed by John, he came to know Jesus Christ, and the first time he heard Him speak, he was so captivated that he immediately ran to inform his brother.
            As soon as he saw him: “Simon,” he said, “I have found the Messiah; come with me to see Him”.
            Simon, who had already heard something from others, albeit vaguely, immediately set out with his brother and went to where Andrew had left Jesus Christ. Peter, as soon as he cast a glance at the Saviour, was as if seized by love. The Divine Master, who had conceived great plans for him, looked at him kindly and, before he spoke, showed him that He was fully informed of his name, his birth, and his homeland, saying: “You are Simon, son of John, but from now on you will be called Cephas”. This word means stone, from which the name Peter is derived. Jesus communicates to Simon that he would be called Peter because he was to be that stone upon which Jesus Christ would build His Church, as we will see in the course of this life.
            In this first conversation, Peter immediately recognised that what his brother had told him was far inferior to reality, and from that moment on, he became very attached to Jesus Christ, nor did he know how to live away from Him. The Divine Saviour, moreover, allowed this new disciple to return to his previous trade because he wanted to gradually prepare him for the total abandonment of earthly things, to guide him to the highest degrees of virtue, and thus make him capable of understanding the other mysteries that he would reveal to him and make him worthy of the great power with which he wanted to invest him.

CHAPTER II. Peter takes the Saviour by boat — The miraculous catch. — He welcomes Jesus into his house. — Miracles performed. Year 30 of Jesus Christ.
            Peter continued to practise his first profession. However, whenever time and his activities allowed, he joyfully went to the Divine Saviour to hear Him speak of the truths of faith and the Kingdom of Heaven.
            One day, as Jesus was walking along the shore of the Sea of Tiberias, He saw the two brothers Peter and Andrew casting their nets into the water. Calling them to Himself, He said to them: “Come with me, and, as you are fishermen, I will make you fishers of men.” They promptly obeyed the Redeemer’s call and, abandoning their nets, became faithful and constant followers of Him. Not far away was another boat of fishermen, in which there was a certain Zebedee with two sons, James and John, who were mending their nets. Jesus also called these two brothers to Himself. Peter, James, and John are the three disciples who received signs of special favour from the Saviour and who, for their part, showed themselves faithful and loyal to Him at every encounter.
            Meanwhile, the crowd, having learned that the Saviour was there, gathered around Him to listen to His Divine Word. Wanting to satisfy the desire of the multitude and at the same time offer everyone the opportunity to hear Him, He did not want to preach from the shore, rather from one of the two boats that were near the shore. Also, to demonstrate another symbol of love to Peter, He chose his boat. Having boarded and also taken Peter aboard, He commanded him to put out a little from the shore and, sitting down, began to instruct that devoted assembly. After the sermon, He ordered Peter to take the boat out into deep water and to cast the net to catch fish.
            Peter had spent the entire previous night fishing in that very spot and had caught nothing. Therefore, turning to Jesus: “Master,” he said, “we have toiled all night fishing and have caught not even a fish; however, at Your word, I will cast the net into the sea.” He did so out of obedience, and, against all expectations, the catch was so abundant and the net so full of large fish that, trying to pull it out of the water, it was about to tear. Peter, unable to hold the great weight of the net by himself, asked for help from James and John, who were in the other boat, and they came to help him. Together and with difficulty, they pulled the net out, pouring the fish into the boats, which both remained so full that they risked sinking.
            Peter, who was beginning to perceive the supernatural aspect in the person of the Saviour, immediately recognised that this was a miracle and, filled with astonishment, considering himself unworthy to be with Him in the same boat, humbled and confused, threw himself at His feet saying: “Lord, I am a miserable sinner, therefore I beg you to depart from me.” Almost as if to say: “Oh! Lord, I am not worthy to be in your presence.” Admiring the gifts of God, says St. Ambrose, he deserved all the more as he presumed less of himself[2].
            Jesus appreciated Peter’s simplicity and the humility of his heart and, wanting him to open his soul to better hopes, comforted him by saying: “Do not be afraid; from now on you will not be a fisher of fish, but you will be a fisher of men.” At these words, Peter took courage and, almost transformed into another man, he brought the boat to the shore, abandoned everything, and became an inseparable companion of the Redeemer.
            Since Jesus Christ, when speaking, directed the way to the city of Capernaum, then Peter went with Him. There they both entered the Synagogue, and the Apostle listened to the sermon that the Lord gave there and witnessed the miraculous healing of a possessed person.
            From the Synagogue, Jesus went to Peter’s house where his mother-in-law was suffering from a very high fever. Together with Andrew, James, and John, he prayed to Jesus to please free that woman from the evil that oppressed her. The Divine Saviour granted their prayers and, approaching the sick woman’s bed, He took her by the hand, lifted her up, and at that moment the fever disappeared. The woman found herself so perfectly healed that she was able to get up immediately and prepare lunch for Jesus and all His company. The fame of such miracles brought many sick people to Peter’s house along with an innumerable crowd, so that the whole city seemed gathered there. Jesus restored health to all who were brought to Him, and everyone, filled with joy, departed praising and blessing the Lord.
            The holy Fathers see in Peter’s boat the Church, of which Jesus Christ is the head, in place of which Peter was to be the first to act as its representative, and after him all the Popes, his successors. The words spoken to Peter: “Take the boat out into deep water,” and other words spoken to him and His Apostles: “Cast your nets to catch fish,” also contain a noble meaning. To all the Apostles, says St. Ambrose, He commands to cast their nets into the waves. Because all the Apostles and all the shepherds are obliged to preach the Divine Word and to keep in the boat, that is, in the Church, those souls that will be won in their preaching. To Peter alone, however, it is commanded to take the boat out into deep water, because he, more than anyone else, is made a participant in the depth of the divine mysteries and he alone receives from Christ the authority to resolve the difficulties that may arise in matters of faith and morals. Thus, when the other apostles join him in his boat, the cooperation of the other shepherds is recognised, those who, joining with Peter, must help him to propagate and preserve the faith in the world and win souls for Christ[3].

CHAPTER III. St. Peter, head of the Apostles, is sent to preach. — Walking on the waves. — Beautiful response given to the Saviour. Year 31 of Jesus Christ.
            Jesus left the house of Peter and went to a solitary place on a mountain to pray. Peter and the other disciples, who at that point had grown in number, followed Him. But when they reached the designated place, Jesus commanded them to stop and, all alone, withdrew to a secluded spot. When day broke, He returned to the disciples. On that occasion, the Divine Master chose twelve disciples, whom He named Apostles, which means those sent, since the Apostles were truly sent to preach the Gospel, at that time only in the lands of Judea, then throughout the whole world. Among these twelve, he appointed Saint Peter to hold the first place and to act as head so that, as Saint Jerome says, by establishing a superior among them, every occasion for discord and schism would be removed. Ut capite constituto schismatis tolleretur occasio[4].
            The new preachers went with great zeal to announce the Gospel, preaching the coming of the Messiah everywhere and confirming their words with shining miracles. Then they would return to the Divine Master, as if to report on what they had done. He welcomed them kindly and would then go Himself to the place where the Apostles had preached. One day, the crowds, carried away by admiration and enthusiasm, wanted to make Him king, but He, commanding the Apostles to go to the opposite shore of the lake, distanced Himself from that good people and went to hide in the desert. The Apostles, according to the Master’s orders, got into a boat to cross the lake. Night was already advancing, and they had almost reached the shore when a storm arose so terrible that the ship, tossed by the waves and the wind, was about to sink.
            In the midst of that storm, they certainly did not imagine they would see Jesus Christ, whom they had left on the opposite shore of the lake. But how surprised they were when they saw Him a short distance away walking on the waters, with a bold and swift step, advancing towards them! At first sight, they all were frightened, fearing that it was some spectre or ghost, and they began to cry out. Jesus then made His voice heard and encouraged them, saying: “It is I, have faith, do not be afraid.”
            At those words, none of the Apostles dared to speak; only Peter, out of the fervour of his love for Jesus and to assure himself that it was not an illusion, said: “Lord, if it is really you, command me to come to you walking on the waters.” The Divine Saviour said yes, and Peter, full of confidence, jumped out of the boat and began to walk on the waves, as one would on a pavement. But Jesus, wanting to test his faith and make it more perfect, allowed a fierce wind to rise again, which, stirring the waves, threatened to drown Peter. Seeing his feet sinking in the water, he became frightened and cried out: “Master, Master, help me, otherwise I am lost.” Then Jesus reproached him for the weakness of his faith with these words: “Oh you of little faith, why did you doubt?” Saying this, they both walked together on the waves until, entering the boat, the wind ceased and the storm calmed. In this event, the holy Fathers see the dangers in which the Head of the Church sometimes finds himself and the prompt help that Jesus Christ, its invisible Head, brings him, who indeed allows persecutions but always gives him victory.
            Some time later, the Divine Saviour returned to the city of Capernaum with the Apostles, followed by a great crowd. While He was staying in this city, many crowded around Him, asking Him to teach them what the absolutely necessary works for salvation were. Jesus began to instruct them about His heavenly doctrine, the mystery of His Incarnation, the Sacrament of the Eucharist. However, since those teachings aimed to uproot pride from the hearts of men, to instil humility by obliging them to believe in the highest mysteries, and especially the mystery of mysteries, the Divine Eucharist, His listeners, considering those discourses too rigid and severe, were offended, and most of them abandoned Him.
            Seeing Himself abandoned by almost all, Jesus turned to the Apostles and said: “Do you see how many are leaving? Do you also want to go away?” At this sudden question, everyone was silent. Only Peter, as the head and on behalf of all, replied: “Lord, to whom shall we go? You have the words of eternal life. We have believed and come to know that you are the Christ, the Son of God.” Saint Cyril reflects that this question was asked by Jesus Christ to stimulate them to confess the true faith, as indeed happened through the mouth of Peter. What a difference between the response of our Apostle and the murmurs of certain Christians who find the holy law of the Gospel hard and severe because it does not accommodate their passions (Cyril in John, Book 4).

CHAPTER IV. Peter confesses Jesus Christ as the Son of God for the second time. — He is made head of the Church, and the keys of the Kingdom of Heaven are promised to him. Year 32 of Jesus Christ.
            On several occasions, the Divine Saviour had made the particular plans he had regarding Peter obvious. But he had not yet explained Himself so clearly, as we will see in the following event, which can be considered as the most memorable of this great Apostle’s life. From the city of Capernaum, Jesus went to the vicinity of Caesarea Philippi, a city not far from the Jordan River. There one day, after praying, Jesus suddenly turned to His disciples, who had returned from preaching, and signalling them to come closer, began to question them: “Who do people say that I am?” “Some say”, replied one of the Apostles, “that you are the prophet Elijah”. “Others have said to me”, added another, “that you are the prophet Jeremiah, or John the Baptist, or one of the ancient prophets risen.” Peter did not say a word. Jesus resumed: “But you, who do you say that I am?” Peter then stepped forward and, on behalf of the other Apostles, answered: “You are the Christ, the Son of the living God.” Then Jesus said: “Blessed are you, Simon, son of Jonah, for flesh and blood have not revealed this to you, but my Father in heaven. From now on, you will no longer be called Simon, but Peter, and on this rock, I will build my Church, and the gates of hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven; whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.[5]“
            This event and these words deserve to be explained a bit so that they are well understood. Peter remained silent while Jesus was only showing that He wanted to know what people were saying about Him. Yet, when the Divine Saviour invited the Apostles to express their feelings, Peter immediately spoke on behalf of all, because he already enjoyed a primacy, or superiority, over his other companions.
            Peter, divinely inspired, says: “You are the Christ,” and it was the same as saying: “You are the Messiah promised by God who has come to save men; you are the Son of the living God,” to signify that Jesus Christ was not the Son of God like the deities of idolaters, made by the hands and whims of men, but the Son of the living and true God, that is, the Son of the eternal Father, therefore with Him the Creator and Supreme Master of all things. Thus he came to confess Him as the second person of the Holy Trinity. Jesus, almost to reward him for his faith, calls him Blessed, and in the meantime changes his name from Simon to Peter, a clear sign that he wanted to elevate him to great dignity. God had done so with Abraham when He made him the father of all believers. The same occurred with Sarah when He promised her the miraculous birth of a son, and with Jacob when He called him Israel and assured him that from his descendants the Messiah would be born.
            Jesus said: “On this rock, I will build my Church.” These words mean: you, Oh Peter, will be in the Church what the foundation is in a house. The foundation is the main part of the house, entirely indispensable; you, Oh Peter, will be the foundation, that is, the supreme authority in my Church. On the foundation, the whole house is built, so that, being supported, it may endure firm and immovable. Upon you, whom I call Peter, as upon a rock or very firm stone, by my omnipotent virtue, I raise the eternal edifice of my Church, which, supported by you, will stand strong and invincible against all the assaults of its enemies. There is no house without a foundation. There is no Church without Peter. A house without a foundation is not the work of a wise architect. A Church separated from Peter can never be my Church. In houses, the parts that do not rest on the foundation fall and go to ruin. In my Church, whoever separates from Peter, falls into error and is lost.
            “The gates of Hell will never prevail against my Church.” The gates of Hell, as the Holy Fathers explain, signify heresies, heresiarchs, persecutions, public scandals, and the disorders that the devil seeks to stir up against the Church. All these infernal powers may indeed, either separately or together, wage fierce war against the Church and disturb its peaceful spirit, but they will never be able to conquer it.
            Finally, Christ says: “And I will give you the keys of the Kingdom of Heaven.” The keys are the symbol of authority. When the seller of a house hands the keys to the buyer, it is understood that he gives him full and absolute possession. Similarly, when the keys of a city are presented to a King, it signifies that that city recognises him as its lord. Thus, the keys of the Kingdom of Heaven, that is, of the Church, given to Peter, demonstrate that he is made master, prince, and governor of the Church. Therefore, Jesus Christ adds to Peter: “Whatever you bind on earth shall also be bound in Heaven, and whatever you loose on earth shall also be loosed in Heaven.” These words clearly indicate the supreme authority given to Peter. It is the authority to bind the consciences of men with decrees and laws concerning their spiritual and eternal good, and the authority to loose them from sins and penalties that hinder the same spiritual and eternal good.
            It is good to note here that the true supreme Head of the Church is Jesus Christ, its founder. Saint Peter then exercises his supreme authority by performing the functions, that is, the duties, of Him on earth. Jesus Christ did with Peter, as kings of this world do, when they give full powers to some minister with the order that everything must depend on him. Thus, King Pharaoh gave such power to Joseph that no one could move hand or foot without his permission[6].
            It should also be noted that the other Apostles received from Jesus Christ the power to bind and loose[7], but this power was given to them after Saint Peter had received it alone, to indicate that he alone was the head destined to preserve the unity of faith and morals. The other Apostles, and all the bishops who succeeded them, were to always depend on Peter and his successors, in order to remain united to Jesus Christ, who from Heaven assists his Vicar and the whole Church until the end of the ages. Peter received the power to bind and loose together with the other Apostles, and thus he and his successors are equal to the Apostles and bishops. Then he received it alone, and therefore Peter and his successors, the popes, are the supreme Heads of the whole Church, not only of the simple faithful but of all priests and bishops. They are bishops and pastors of Rome, and popes and pastors of the whole Church.
            With what we have presented, the Divine Saviour promises to establish Saint Peter as the supreme head of His Church, and explains to him the greatness of his authority. We will see the fulfilment of this promise after the Resurrection of Jesus Christ.

CHAPTER V. Saint Peter dissuades the Divine Master from the Passion. — He goes with Him to Mount Tabor. Year 32 of Jesus Christ.
            The Divine Redeemer, after having made known to His disciples how He built His Church on stable, unshakeable, and eternal foundations, wanted to give them a teaching so that they would understand well that He did not establish this Kingdom of His, that is, His Church, with wealth or worldly magnificence, rather with humility and suffering. With this purpose, He manifested to St. Peter and all His disciples the long series of sufferings and the disgraceful death that the Jews would make Him endure in Jerusalem. Peter, out of the great love he had for his Divine Master, was horrified to hear of the evils to which his sacred person was to be exposed, and, carried away by the affection that a tender son has for his father, he took Him aside and began to persuade Him to go far from Jerusalem to avoid those evils and concluded: “Far be it from you, Lord, these evils.” Jesus rebuked him for his overly sensitive affection, saying: “Get behind me, adversary; your words are a stumbling block to me: you do not yet savour the things of God, but only the things of men.” “Behold,” says St. Augustine, “that same Peter who a little earlier had confessed him as the Son of God, here fears that He will die as the Son of man.”
            At the moment when the Redeemer manifested the mistreatments He was to suffer at the hands of the Jews, He promised that some of the Apostles, before He died, would taste a sample of His glory, and this to confirm them in faith and so that they would not be disheartened when they saw Him exposed to the humiliations of the Passion. Therefore, a few days later, Jesus chose three Apostles: Peter, James, and John, and led them up a mountain commonly called Tabor. In the presence of these three disciples, He was transfigured, that is, He allowed a ray of His divinity to shine through around His most sacred person. At that moment, a dazzling light surrounded Him, and His face became like the brightness of the sun, and His garments white as snow. Peter, when he arrived on the mountain, perhaps tired from the journey, had laid down to sleep with the other two. But all at that moment, waking up, he saw the glory of their Divine Master. At the same time, Moses and Elijah also appeared. Upon seeing the Saviour shining, at the appearance of those two figures and that unusual splendour, Peter, astonished, wanted to speak and did not know what to say, and almost beside himself, considering every human greatness as nothing in comparison to that glimpse of paradise, he felt a burning desire to remain there forever with his Master. Then, turning to Jesus, he said: “Oh Lord, how good it is to be here: if You wish, let us make three tents here, one for You, one for Moses, and one for Elijah.” Peter, as the Gospel attests, was out of his mind and spoke without knowing what he was saying. It was a transport of love for his Master and a vivid desire for happiness. He was still speaking when, after Moses and Elijah had disappeared, a wonderful cloud came and enveloped the three Apostles. At that moment, from the midst of that cloud, a voice was heard saying: “This is my beloved Son, in whom I am well pleased; listen to Him.” Then the three Apostles, increasingly terrified, fell to the ground as if dead. But the Redeemer, approaching, touched them with His hand and, encouraging them, raised them to their feet. When they raised their eyes, they no longer saw anyone, neither Moses nor Elijah. There was only Jesus in His natural state. Jesus commanded them not to reveal that vision to anyone, except after His death and Resurrection[8]. After this event, those three disciples’ love grew immensely for Jesus. St. John Damascene explains why Jesus preferred to choose these three Apostles, saying that Peter, having been the first to bear witness to the divinity of the Saviour, deserved to be the first to sensibly behold His glorified humanity. James also had this privilege because he was to be the first to follow his Master with martyrdom. St. John had the virgin merit that made him worthy of this honour[9].
            The Catholic Church celebrates the venerable event of the transfiguration of the Saviour on Mount Tabor on the sixth of August.

CHAPTER VI. Jesus raises Jairus’ daughter in Peter’s presence. — He pays the temple tax for Peter. — He teaches His disciples humility. Year 32 of Jesus Christ.
            Meanwhile, the time was approaching when Peter’s faith was to be tested. Therefore, the Divine Master, to inflame him more and more with love for Him, often gave him new signs of affection and kindness. When Jesus came to a part of Palestine called the land of the Gerasenes, a ruler of the synagogue named Jairus came to Him, begging Him to restore life to his only daughter, who had just died. Jesus wanted to grant his request, but upon arriving at his house, He forbade everyone to enter, and only took with him Peter, James, and John, so that they would be witnesses of that miracle.
            The next day, Jesus, moving a bit away from the other disciples, entered with Peter into the city of Capernaum to go to his house. At the city gate, the tax collectors, that is, those appointed by the government to collect taxes and duties, pulled Peter aside and said to him: “Does your Master pay the temple tax?” “Certainly,” replied Peter. Having said this, he entered the house, where the Lord had preceded him. When the Saviour saw him, to whom all things were manifest, He called him and said: “Tell me, Peter, who are those who pay tribute? Are they the sons of the king, or the strangers of the royal family?” Peter replied: “They are the strangers.” “Then,” Jesus continued, “the sons of the king are exempt from all taxes.” This meant: “Therefore, I who am, as you yourself have declared, the Son of the living God, am not obliged to pay anything to the princes of the earth. However, these good people do not know me as you do, and they might take offense. Therefore, I intend to pay the temple tax. Go to the sea, cast a hook, and in the mouth of the first fish you catch, you will find the coin to pay the tribute for me and for you.” The Apostle did as he was commanded, and after a little while returned full of wonder with the coin indicated by the Saviour. So the tax was paid.
            The Holy Fathers admired two things in this event: the humility and meekness of Jesus, who submits to the laws of men, and the honour He deigned to give to the Apostle Peter, equating him with Himself and openly showing him as His Vicar.
            The other Apostles, when they learned of the preference given to Peter, being still very imperfect in virtue, were envious. Therefore, they went among themselves disputing who among them was the greatest. Jesus, who little by little wanted to correct them of their faults, when they came into His presence, made them understand how the greatness of Heaven is very different from that of the earth, and that whoever wants to be first in Heaven must become last on earth. He then said to them: “Who is the greatest? Who is the first in a family? Perhaps the one who sits at the table, or the one who serves at the table? Certainly the one who sits at the table. Now what do you see in me? What character do I represent? Certainly that of a poor servant at the table.”
            This warning was primarily meant for Peter, who in the world was to receive great honours for his dignity, and yet must remain in humility and call himself the servant of the servants of the Lord, as the Popes, his successors, usually do.

CHAPTER VII. Peter speaks with Jesus about the forgiveness of insults and detachment from earthly things. — He refuses to let his feet be washed. — His friendship with St. John. Year 33 of Christ.
            One day the Divine Saviour began to teach the Apostles about the forgiveness of offenses, and having said that any outrage should be endured and any insult forgiven, Peter was filled with astonishment. This was because he was prejudiced, like all the Jews, in favour of Jewish traditions, which allowed the offended person to inflict a penalty on the offender, called the penalty of retaliation. He therefore turned to Jesus and said: “Master, if the enemy were to insult us seven times and seven times came to ask for forgiveness, should I forgive him seven times?” Jesus, who had come to mitigate the rigors of the old law with the holiness and purity of the Gospel, replied to Peter that “not only should he forgive seven times, but seventy times seven,” an expression that means one must always forgive. The Holy Fathers recognise in this event primarily the obligation that every Christian has to forgive every affront to his neighbour, at all times and in all places. Secondly, they recognise the authority given by Jesus to St. Peter and to all sacred ministers to forgive the sins of men, whatever their gravity and number, provided they are repentant and promise sincere amendment.
            On another day, Jesus was teaching the people, speaking of the great reward that those who despised the world and made good use of riches would receive, detaching their hearts from the goods of the earth. Peter, who had not yet received the light of the Holy Spirit and who more than the others needed to be instructed, with his usual frankness turned to Jesus and said: “Master, we have abandoned everything and followed you: we have done what you commanded. What then will be the reward you will give us?” The Saviour appreciated Peter’s question and, while praising the detachment of the Apostles from all earthly thing, assured them that a special reward was reserved for them because, having left their possessions, they had followed him. “You,” he said, “who have followed me, will sit on twelve majestic thrones and, companions in my glory, will judge with me the twelve tribes of Israel and with them all of humanity.”
            Not long after, Jesus went to the temple in Jerusalem and began to discuss with Peter about the structure of that grand building and the preciousness of the stones that adorned it. The Divine Saviour then took the opportunity to predict its complete ruin, saying: “Of this magnificent temple, there will not remain one stone upon another.” Then Jesus, in leaving the city and passing near a fig tree that he had cursed, Peter, amazed, pointed out to the Divine Master how that tree had already become withered and dry. It was a proof of the truth of the Saviour’s promises. Therefore, Jesus, to encourage the Apostles to have faith, replied that by virtue of faith they would obtain everything they asked for.
            The virtue, moreover, that Christ wanted deeply rooted in the hearts of the Apostles and especially of Peter, was humility, and He gave them luminous examples of this on many occasions, especially on the eve of His Passion. It was the first day of the Passover of the Jews, which was to last seven days and is usually called the Feast of Unleavened Bread. Jesus sent Peter and John to Jerusalem saying: “Go and prepare the necessary things for the Passover.” They said: “Where do you want us to prepare them?” Jesus replied: “Entering the city, you will meet a man carrying a pitcher of water. Go with him, and he will show you a large upper room furnished, and there prepare what is needed for this purpose.” So they did. When evening came on that night, which was the last of the Saviour’s mortal life, wanting to institute the Sacrament of the Eucharist, he began an act that demonstrates the purity of soul with which every Christian must approach this sacrament of divine love, and at the same time serves to curb the pride of men until the end of the world. While He was at table with His disciples, towards the end of the meal, the Lord rose from the table, took a towel, girded Himself, and poured water into a basin, showing that He wanted to wash the feet of the Apostles, who, seated and amazed, were watching what their Master wanted to do.
            Jesus then came with the water to Peter and, kneeling before him, asked him for his foot to wash. Good Peter, horrified to see the Son of God in that act of a poor servant, still remembering that he had just seen him shining with light, full of shame and almost in tears, said: “What are you doing, Master, what are you doing? You wash my feet? Never! I can never allow it.” The Saviour said to him: “What I am doing you do not understand now, but you will understand later. Therefore, be careful not to contradict me. If I do not wash your feet, you will have no part with me,” that is, you will be deprived of all my goods and be disinherited. At these words, good Peter was terribly troubled. On one hand, he was pained to be separated from his Master. He did not want to disobey him or sadden him. On the other hand, he thought he could not allow such a humble service to Him. However, when he understood that the Saviour wanted obedience, he said: “O Lord, since you wish it so, I must not and do not want to resist your will. Do with me whatever you please. If it is not enough to wash my feet, wash my hands and my head as well.”
            The Saviour, after having completed that act of profound humility, turned to his Apostles and said to them: “Have you seen what I have done? If I, who am your Master and Lord, have washed your feet, you must do likewise among yourselves.” These words mean that a follower of Jesus Christ must never refuse any work, even humble, of charity, whenever it promotes the good of the neighbour and the glory of God.
            During this dinner, an event occurred that particularly concerns St. Peter and St. John. It has already been observed how the Divine Redeemer had a special affection for these two Apostles: one for the sublime dignity to which he was destined, the other for the singular purity of conduct. They, in turn, loved their Saviour with the most intense love, and were bound to each other by the bonds of a very special friendship, of which the Redeemer Himself showed pleasure, because it was founded on virtue.
            While Jesus was at the table with His Apostles, in the middle of the meal, He predicted that one of them would betray him. At this announcement, everyone was frightened, and each fearing for himself, began to look at one another saying: “Is it I?” Peter, being more fervent in love for his Master, desired to know who that traitor was. He wanted to ask Jesus, but to do so secretly, so that none of those present would notice. Therefore, without saying a word, he signalled to John to be the one to ask that question. This beloved apostle had taken a place close to Jesus, and his position was such that he rested his head on his chest, while Peter’s head rested on John’s. John satisfied the desire of his friend with such secrecy that none of the Apostles could understand either Peter’s signal, or John’s inquiry, or Christ’s response. For at that time, no one came to know that the traitor was Judas Iscariot, except for the two privileged apostles.

CHAPTER VIII. Jesus predicts Peter’s denial and assures him that his faith will not fail. — Peter follows him to the Garden of Gethsemane. — He cuts off Malchus’s ear. — His fall, his repentance. Year 33 of Christ.
            As the time of the Saviour’s passion approached, the faith of the Apostles was to be put to a severe test. After the Last Supper, when Jesus was about to leave the upper room, He turned to His Apostles and said: “This night is very painful for me and of great danger for all of you: such things will happen to me that you will be scandalised, and what you have known and now believe about me will no longer seem true to you. Therefore, I tell you that this night you will all turn your backs on me.” Peter, following his usual fervour, was the first to respond: “What? All of us turn our backs on you? Even if all these were so weak as to abandon you, I certainly will never do so. In fact, I am ready to die with you.” “Ah Simon, Simon,” replied Jesus Christ, “behold, Satan has devised a terrible temptation against you, and he will sift you like wheat; and you yourself, this night, before the rooster crows twice, will deny me three times.” Peter spoke guided by a warm feeling of affection and did not consider that without divine help, man falls into deplorable excesses. Therefore, he renewed the same promises saying: “No, certainly; it may be that all deny you, but I never will.” Jesus, who well knew that such presumption of Peter came from thoughtless fervour and great tenderness towards him, had compassion for him and added: “You will certainly fall, Oh Peter, as I told you. However, do not lose heart. I have prayed for you, that your faith may not fail, and you, when you have turned back from your fall, confirm your brothers: Rogavi pro te, ut non deficiat fides tua, et tu aliquando conversus, confirma fratres tuos.” With these words, the Divine Saviour promised a particular assistance to the Head of His Church, so that his faith may never fail, that is to say, that as the universal Teacher in matters concerning religion and morality, he taught and will always teach the truth, although in private life he may fall into sin, as indeed happened to St. Peter.
            Meanwhile, Jesus Christ, after that memorable Eucharistic Supper, late at night left the upper room with the eleven Apostles and went to the Mount of Olives. When he arrived there, he took with him Peter, James, and John, and withdrew to a part of that mountain called Gethsemane, where He was accustomed to go to pray. Jesus moved away from the three Apostles as far as a stone’s throw and began to pray. Before doing so, in the act of separating from them, He warned them saying: “Watch and pray, for temptation is near.” But Peter and his companions, both because of the late hour and their fatigue, sat down to rest and fell asleep.
            This was a new fault of Peter, who was to follow the Saviour’s command by watching and praying. In the meantime, the guards arrived in the garden to capture Jesus and take Him to prison. Peter, seeing them just then, ran to meet them to drive them away, and seeing that they were resisting, he drew the sword he had with him and, striking wildly, cut off the ear of a servant of the high priest Caiaphas, named Malchus.
            These were not the testimonies of loyalty that Jesus expected from Peter, nor had He ever taught him to oppose force with force. This was an effect of his fervent love for the Divine Saviour but out of purpose. Hence Jesus said to Peter: “Put your sword back in its sheath, for all who take the sword will perish by the sword.” Then, putting into practise what He had taught many times in His preaching, that is to do good to those who do evil to us, he took the severed ear and, with great kindness, restored it with his holy hands to its place, so that it was instantly healed.
            Peter and the other Apostles, seeing that all resistance was useless and that they would rather run the risk for themselves, set aside the promises made shortly before to the Master, fled and abandoned Jesus, leaving Him alone in the hands of His executioners. Peter, on the other hand, ashamed of his cowardice, confused and indecisive, did not know where to go or where to stay. Therefore, from a distance, he followed Jesus to the courtyard of the palace of Caiaphas, the head of all the Jewish priests, and through the recommendation of an acquaintance, he managed to enter. Jesus was there inside in the power of the Scribes and Pharisees, who had accused Him before that tribunal and were trying to have Him condemned with some appearance of justice.
            As soon as he entered that place, our Apostle found a crowd of guards warming themselves by the fire that was lit there, and he sat down with them. In the light of the flames, the servant girl who had graciously let him in, seeing him pensive and melancholic, began to suspect that he was a follower of Jesus. “Hey,” she said to him, “you seem to be a companion of the Nazarene, don’t you?” The Apostle, seeing himself discovered in front of so many people, was astonished. Fearing imprisonment for himself, perhaps even death, having lost all courage, he replied: “Woman, you are mistaken. I am not one of them. I do not even know that Jesus of whom you speak.” Having said this, the rooster crowed for the first time, and Peter did not pay attention to it.
            After staying for a moment in the company of those guards, he went to the vestibule. While returning to the fire, another servant girl, pointing to Peter, also began to say to those around: “This man was also with Jesus of Nazareth.” The poor disciple, even more frightened by these words, almost beside himself, replied that he did not know Him nor had he ever seen Him. Peter spoke this way, but his conscience reproached him and he felt the sharpest remorse. Therefore, all pensive, with a troubled eye and uncertain step, he stood, went in and out without knowing what to do. However, deep calls to deep.
            After a few moments, a relative of that Malchus whose ear Peter had cut off saw him and, fixing his gaze on him, said: “Certainly this man is one of the companions of the Galilean! You are certainly, your speech betrays you. And did I not see you in the garden with him when you cut off Malchus’s ear?” Peter, seeing himself in such a bad situation, could find no other escape than to swear and deny that he knew Him. He had not yet finished uttering the last syllable when the rooster crowed for the second time.
            When the rooster crowed the first time, Peter had not paid attention, but this second time he took note of the number of his denials, recalled the prediction of Jesus Christ and saw it precisely fulfilled. At this memory, he was troubled, his heart felt all bitter, and turning his gaze towards good Jesus, his gaze met His. This glance from Christ was a mute act, but at the same time a stroke of grace, which, like a sharp arrow, went to pierce his heart, not to give him death, but to restore him to life[10].
            At that moment of kindness and mercy, Peter, shaken as if from a deep sleep, felt his heart swell and was moved to tears by sorrow. To give free rein to his weeping, he left that ill-fated place and went to weep for his fault, invoking forgiveness from divine mercy. The Gospel tells us only that: et egressus Petrus flevit amare: Peter went out and wept bitterly. The holy Apostle bore remorse all his life for this fall, and it can be said that from that hour until his death he did nothing but weep for his sin, doing harsh penance for it. It is said that he always had a cloth nearby to dry his tears, and that every time he heard the rooster crow, he would start and tremble, recalling the painful moment of his fall. Indeed, the tears he had continually made two furrows on his cheeks. Blessed Peter who so quickly abandoned sin and did such long and harsh penance for it! Blessed also is that Christian who, after having the misfortune of following Peter in sin, also follows him in repentance.

CHAPTER IX. Peter at the tomb of the Saviour. — Jesus appears to him. — On the lake of Tiberias, he gives three distinct signs of love towards Jesus, who effectively makes him the head and supreme shepherd of the Church.
            While the Divine Saviour was being dragged through various Tribunals and then led to Calvary to die on the Cross, Peter did not lose sight of Him, for he desired to see where that mournful spectacle would end.
            And although the Gospel does not say so, there are reasons to believe that he was with his friend John at the foot of the Cross. But after the death of the Saviour, good Peter, all humbled by the unworthy way in which he had responded to the great love of Jesus, continually thought of Him, oppressed by the most bitter sorrow and repentance.
            However, this humiliation of his was precisely what attracted the kindness of Jesus towards Peter. After His resurrection, Jesus appeared primarily to Mary Magdalene and to other pious women, because they alone were at the tomb to embalm Him. After revealing Himself to them, he added: “Go quickly, tell my brothers and especially Peter that you have seen me alive.” Peter, who perhaps thought he was already forgotten by the Master, upon hearing from Jesus the news of the Resurrection announced to him by name, burst into a torrent of tears and could no longer contain the joy in his heart.
            Carried away by joy and the desire to see the Risen Master, he, in the company of his friend John, began to run quickly up Mount Calvary. Their spirits, however, were then agitated by two opposing feelings: the hope of seeing Jesus risen and the fear that the report made to them by the pious women was only the effect of their imagination, for at first they did not understand how He was truly to rise. Meanwhile, they both ran together, but John, being younger and swifter, reached the tomb before Peter. However, he did not have the courage to enter and, bending down a little at the entrance, saw the wrappings in which the body of Jesus had been wrapped. Shortly after, Peter also arrived, who, whether because of the greater authority he knew he enjoyed, or because he was of a more resolute and ready character, without stopping outside, immediately entered the tomb, examined it in all its parts, searching and feeling everywhere, and saw nothing but the wrappings and the cloth rolled up apart. Following Peter’s example, John then also entered, and they both agreed that the body of Jesus had been taken away from the tomb and stolen. For although they ardently desired that the Divine Master had risen, they still did not believe in this sweetest truth. The two Apostles, after making such minute observations in the tomb, went out and returned to where they had come from. But on that same day, Jesus wanted to visit Peter in person to comfort him with His presence and, what is more, appeared to Peter before all the other Apostles.
            The Divine Saviour manifested Himself to His Apostles several times after the Resurrection to instruct and confirm them in the faith.
            One day, Peter, James, and John with some other disciples, both to avoid idleness and to earn something to eat, went fishing on the lake of Tiberias. They all got into a boat, moved it a little away from the shore, and cast their nets. They toiled all night casting the nets now here, now there, but all in vain. Day was breaking and they had caught nothing. Then the Lord appeared on the shore, where, without making Himself known, as if He wanted to buy some fish: “Children,” He said to them, “do you have anything to eat?” “Pueri, numquid pulmentarium habetis?” “No,” they replied, “we have toiled all night and have caught nothing.” Jesus added: “Cast the net on the right side of the boat and you will catch.” Whether they were moved by an inner impulse, or whether to follow the advice of the one who seemed to them an expert fisherman, they cast down the net and shortly after found it full of so many and such large fish that they could hardly pull it out. At this unexpected catch, John turned to the one who had given that suggestion from the shore and, having recognised that it was Jesus, said immediately to Peter: “It is the Lord.” Peter, hearing these words, carried away by his usual fervour, without further consideration threw himself into the water and swam to the shore to be the first to greet the Divine Master. While Peter was staying familiarly with Jesus, the other Apostles also approached, dragging the net behind them.
            When they landed, they found the fire lit by the very hand of the Divine Saviour and bread prepared with fish that was roasting. The Apostles, moved by the desire to see the Lord, left all the fish in the boat, so the Saviour said to them: “Bring here those fish that you have just caught.” Peter, who was the quickest and most obedient in everything, upon hearing that order, immediately went up into the boat and alone pulled the net full of 153 large fish to shore.
            The sacred text warns us that it was a miracle that the net was not torn, although there were so many fish and so big. The holy Fathers see in this fact the divine power of the head of the Church, who, assisted in a particular way by the Holy Spirit, guides the mystical ship full of souls to lead them to the feet of Jesus Christ, who has redeemed them and awaits them in Heaven.
            Meanwhile, Jesus had prepared the meal Himself, and inviting the Apostles to sit on the bare sand, He distributed to each of them bread and fish that He had roasted. After the meal, Jesus Christ began to speak again with St. Peter and to question him in front of his companions in the following manner: “Simon, son of John, do you love me more than these?” “Yes,” replied Peter, “you know that I love you.” Jesus said to him: “Feed my lambs.” Then he asked him again: “Simon, son of John, do you love me?” “Lord,” replied Peter, “you know well that I love you.” Jesus repeated: “Feed my lambs.” The Lord added: “Simon, son of John, do you love me?” Peter, seeing himself questioned three times on the same subject, was greatly troubled. At that moment, the promises he had made before returned to his mind, which he had violated, and therefore he feared that Jesus Christ did not see in his heart a love much less than he thought he had, and wanted to predict other denials. Therefore, distrusting his own strength, Peter humbly replied: “Lord, you know everything, and therefore you know that I love you.” These words meant that Peter was sure at that moment of the sincerity of his affections, but he was not equally sure for the future. Jesus, who knew his desire to love Him and the sincerity of his affections, comforted him saying: “Feed my sheep.” With these words, the Son of God fulfilled the promise made to St. Peter to make him the prince of the Apostles and the foundational stone of the Church. In fact, the lambs here signify all the faithful Christians, scattered in various parts of the world, who must be subject to the Head of the Church, just as lambs do to their shepherd. The sheep then signify the bishops and other sacred ministers, who indeed provide the pasture of the doctrine of Jesus Christ to the faithful Christians, but always in agreement, always united and subject to the supreme shepherd of the Church, who is the Roman Pontiff, the Vicar of Jesus Christ on earth.
            Based on these words of Jesus Christ, Catholics of all times have always believed as a truth of faith that St. Peter was appointed by Jesus Christ as His Vicar on earth and the visible head of the whole Church, and that he received from Him the fullness of authority over the other apostles and all the faithful. This authority passed to the Roman Pontiffs, his successors. This was defined as a dogma of faith at the Florentine Council in the year 1439, with the following words: “We define that the holy Apostolic See and the Roman Pontiff is the successor of the Prince of the Apostles, the true Vicar of Christ and the head of the whole Church, the teacher and father of all Christians, and that to him in the person of blessed Peter was given by our Lord Jesus Christ full power to feed, rule, and govern the Universal Church.”
            The holy Fathers also note that the Divine Redeemer wanted Peter to publicly say three times that he loved Him, almost to repair the scandal he had given by denying Him three times.

CHAPTER X. Infallibility of St. Peter and his successors.
            The Divine Saviour gave the Apostle Peter the supreme power in the Church, namely the primacy of honour and jurisdiction, which we will soon see exercised by him. But in order for him, as the head of the Church, to exercise this supreme authority properly, Jesus Christ also endowed him with a singular prerogative, namely, infallibility. Since this is one of the most important truths, I believe it is good to add something in confirmation and declaration of the doctrine that the Catholic Church has professed at all times regarding this dogma.
            First of all, it is necessary to understand what is meant by infallibility. It means that the Pope, when he speaks ex cathedra, that is, fulfilling the office of Pastor or Teacher of all Christians, and judges matters concerning faith or morals, cannot, by divine assistance, fall into error, thus neither deceive himself nor deceive others. It should be noted, therefore, that infallibility does not extend to all actions, to all words of the Pope. It does not pertain to him as a private man, but only as Head, Pastor, Teacher of the Church, and when he defines some doctrine concerning faith or morals and intends to bind all the faithful. Furthermore, infallibility should not be confused with impeccability. Indeed, Jesus Christ promised the first to Peter and his successors in instructing men, but not the second, in which He did not wish to privilege them.
            That said, we say that one of the best-proven truths is precisely that of doctrinal infallibility, granted by God to the Head of the Church. The words of Jesus Christ cannot fail, for they are God’s words. Now, Jesus Christ said to Peter: “You are Peter, and on this rock, I will build my Church, and the gates of Hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
            According to these words, the gates[11], that is, the infernal powers, among which error and falsehood hold the first place, will never prevail against either the Rock or the Church that is founded upon it. But if Peter, as Head of the Church, were to err in matters of faith and morals, it would be as if the foundation were lacking. If this were lacking, the building, that is, the Church itself, would fall, and thus the foundation and the structure would have to be said to be defeated and brought down by the gates of Hell. Now, this, after the aforementioned words, is not possible, unless one wishes to blaspheme by asserting that the promises of the Divine Founder were fallible: a horrible thing not only for Catholics but for the schismatics and heretics themselves.
            Moreover, Jesus Christ assured that everything Peter, as Head of the Church, would bind or loose, approve or condemn on earth would be ratified in Heaven. Therefore, since error cannot be approved in Heaven, it must necessarily be admitted that the Head of the Church is infallible in his judgments, in his decisions made as the Vicar of Jesus Christ, so that he, as teacher and judge of all the faithful, does not approve or condemn anything that cannot be equally approved or condemned in Heaven. This leads to infallibility.
            This is even more evident in the words that Jesus Christ addressed to Peter when He commanded him to confirm the other Apostles in faith: “Simon, Simon,” he said, “behold, Satan has asked to sift you as wheat, but I have prayed for you, that your faith may not fail, and when you have returned, strengthen your brothers.” Jesus Christ, therefore, prays that the faith of the Pope may not fail. Now it is impossible that the prayer of the Son of God should not be granted. Furthermore: Jesus commanded Peter to confirm the other pastors in faith and to have them listen to him. Yet, if he had not also communicated doctrinal infallibility to him, He would have put him in danger of deceiving them and dragging them into the abyss of error. Can it be believed that Jesus Christ wished to leave the Church and its Head in such danger?
            Finally, the Divine Redeemer, after His Resurrection, established Peter as the supreme Pastor of His flock, that is, of His Church, entrusting to him the care of the lambs and the sheep: “Feed my lambs,” He said to him, “feed my sheep.” Instruct, teach both the lambs and the sheep, guiding them to pastures of eternal life. But if Peter were to err in matters of doctrine, either through ignorance or malice, then he would be like a shepherd leading the lambs and the sheep to poisoned pastures, which would give them death instead of life. Now, can it be supposed that Jesus Christ, who gave everything for the salvation of His little sheep, wished to establish such a shepherd for them?
            Hence, according to the Gospel, the Apostle Peter had the gift of infallibility:
            I. Because he is the fundamental Rock of the Church of Jesus Christ;
            II. Because his judgments must also be confirmed in Heaven;
            III. Because Jesus Christ prayed for his infallibility, and His prayer cannot fail;
            IV. Because he must confirm in faith, feed, and govern not only the simple faithful but also the pastors themselves.
            It is now useful to add that together with the supreme authority over the whole Church, the gift of infallibility passed from Peter to his successors, that is, to the Roman Pontiffs.
            This is also a truth of faith.
            Jesus Christ, as we have seen, gave broader power and endowed Saint Peter with the gift of infallibility in order to provide for the unity and integrity of faith in his followers. “Among twelve, one is elected,” reflects the greatest doctor Saint Jerome, “so that, with a Head established, every occasion of schism may be removed: Inter duodecim unus eligitur, ut, capite constituto, schismatis tolleretur occasio.[12]” “The primacy is conferred on Peter,” wrote Saint Cyprian, “so that the Church may be shown to be one, and one the chair of truth.[13]”
            That being said, we say: the need for unity and truth did not exist only at the time of the Apostles, but also in the subsequent centuries. Indeed, this need increased even more with the expansion of the Church itself and with the passing of the Apostles, who were privileged by Jesus Christ with extraordinary gifts for the promulgation of the Gospel. Therefore, according to the intention of the Divine Saviour, the authority and infallibility of the first Pope were not to cease at his death, but to be transmitted to another, thus perpetuating in the Church.
            This transmission is made very clear especially by the words of Jesus Christ to Peter, with which He established him as the base, the foundation of the Church. It is evident that the foundation must last as long as the building. This is impossible without that. But the building, which is the Church, must last until the end of the world, having promised the same Jesus to be with His Church until the end of time: “And behold, I am with you all days, until the end of the world.” Therefore, until the end of time, the foundation that is Peter must last, but since Peter is dead, authority and infallibility must still exist in someone else. They indeed exist in his successors in the See of Rome, that is, they exist in the Roman Pontiffs. Therefore, it can be said that Peter still lives and judges in his successors. Thus indeed expressed themselves the legates of the Apostolic See, with the applause of the general Council of Ephesus in the year 431: “Who until this time, and always in his successors, lives and exercises judgment.”
            For this reason, from the very first centuries of the Church, when religious questions arose, recourse was made to the Church of Rome, and its decisions and judgments were held as a rule of faith. Let the words of Saint Irenaeus, Bishop of Lyon, who died a martyr in the year 202, suffice as proof. “To confuse,” he wrote, “all those who in any way for vain glory, for blindness or malice gather in councils, it will suffice to indicate to them the tradition and the faith that the greatest and oldest of all churches, the Church known to the whole world, the Roman Church, founded and established by the glorious Apostles Peter and Paul, has announced to men and transmitted to us through the succession of its bishops. Indeed, to this Church, because of its preeminent primacy, every Church, that is, all the faithful from whatever part they may be, must recourse.[14]”
            Regarding the infallibility of the Pope, some heretics, including Protestants and the so-called Old Catholics, deny it, saying that only God is infallible.
            We do not deny that God alone is infallible by nature; but we say that He can grant the gift of infallibility even to a man, assisting him in such a way that he does not go astray. God alone can perform true miracles. Yet we know from Sacred Scripture itself that many men did so, and astonishingly. They performed them not by their own virtue, but by divine virtue communicated to them. Thus, the Pope is not infallible by his own nature, but by virtue of Jesus Christ, who willed it so for the good of the Church.
            Moreover, the Protestants and their followers, who still believe in the Gospel, should not make such a fuss because we Catholics hold a man to be infallible when he serves as our supreme and universal teacher. Indeed, those still with us, without believing they are doing wrong to God, consider at least four to be infallible, namely the Evangelists Matthew, Mark, Luke, and John. Actually, they consider all the sacred writers of both the New and Old Testaments to be infallible. Now, if it is possible, rather necessary, to believe in the infallibility of those men who transmitted to us in writing the Word of God, what can prevent us from believing in the infallibility of another man destined to preserve it intact and explain it to us in the name of God Himself?
            Reason itself suggests to us that it is very fitting that Jesus Christ granted the gift of infallibility to His Vicar, the Teacher of all the faithful. And what? If a wise and loving father has children to be educated, is it not true that he chooses the most learned and wisest teacher he can find? Is it not also true that if this father could give that teacher the gift of never deceiving the child, either through ignorance or malice, he would communicate it to him wholeheartedly? Now, all men, especially Christians, are children of God. The Pope is their great Teacher established by Him. Now, God could confer upon him the gift of never falling into error when teaching them. Who then can reasonably admit that this most excellent Father did not do what we miserable beings would do?
            Throughout the centuries and by all true Catholics, the infallibility of the successor of Peter has been constantly believed. But in recent times, some heretics arose to challenge it. Indeed, from the lack of an express definition, even some poorly advised Catholics took the opportunity to doubt it. Therefore, on July 18, 1870, the Vatican Council, composed of over 700 Bishops presided over by the immortal Pius IX, in order to protect the faithful from every error, solemnly defined papal infallibility as a dogma of faith with these words: “When the Roman pontiff speaks ex cathedra, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the Divine Redeemer willed His church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman Pontiff are of themselves, and not by the consent of the Church, irreformable. So then, should anyone, which God forbid, have the temerity to reject this definition of ours: let him be anathema.”
            After this definition, whoever denies papal infallibility would commit grave disobedience to the Church, and if he were obstinate in his error, he would no longer belong to the Church of Jesus Christ, and we should avoid him as a heretic. “Whoever does not listen to the Church,” says the Gospel, “let him be to you as a pagan and a tax collector,” that is, excommunicated.

CHAPTER XI. Jesus predicts death on the cross to St. Peter. — He promises assistance to the Church until the end of the world. — Return of the Apostles to the Upper Room. Year 33 of Jesus Christ.
            After St. Peter understood that the repeated questions of the Saviour were not a sign of his fall, but were the confirmation of the high authority that had been promised to him, he was consoled. And since Jesus knew that it was very important to Peter to glorify his Divine Master, He wanted to predict to him the kind of suffering with which he would end his life.
            Therefore, immediately after the three professions of love that He had made to him, He began to speak to him as follows: “Truly, truly, I say to you, when you were younger, you dressed yourself and went where you wanted, but when you are old, another, that is, the executioner, will gird you, that is, will bind you, and you will stretch out your hands, and he will carry you where you do not want.” With these words, the Gospel says, He meant to signify by what death Peter would glorify God, namely by being bound to a cross and crowned with martyrdom. Peter, seeing that Jesus was giving him supreme authority and was predicting martyrdom only to him, was eager to ask what would become of his friend John and said: “And what about this man?” To which Jesus replied: “What is that to you? If I want him to remain until I come, what is that to you? You follow me.” Then Peter adored the decrees of the Saviour and did not dare to ask any further questions on that subject.
            Jesus Christ appeared many times to Saint Peter and the other Apostles; and one day He manifested Himself on a mountain where more than 500 disciples were present. On another occasion, after making known to them the supreme and absolute power that He had in Heaven and on earth, He conferred on St. Peter and all the Apostles the authority to forgive sins, saying: “As my Father has sent me, so I send you. Receive the Holy Spirit: if you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained. Go, preach the Gospel to all creatures; teach them and baptise them in the name of the Father, the Son, and the Holy Spirit. Whoever believes and is baptised will be saved; whoever does not believe will be condemned. I still have many things to say to you, which you cannot yet bear. But the Holy Spirit, whom I will send to you in a few days, will teach you all things. Do not lose heart. You will be brought before tribunals, before magistrates and kings. Do not worry about what you will answer; the Spirit of truth, whom the heavenly Father will send you in my name, will put the words in your mouth and will suggest to you all things. You, Oh Peter, and all of you my Apostles, do not think that I leave you orphans; no, I will be with you all the days until the end of the ages: Et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.”
            He said many more things to His Apostles. Then, on the fortieth day after His Resurrection, recommending that they not depart from Jerusalem until after the coming of the Holy Spirit, He led them to the Mount of Olives. There He blessed them and began to lift Himself up high. At that moment, a shining cloud appeared that surrounded Him and took Him from their sight.
            The Apostles were still gazing up at Heaven, as if caught in sweet ecstasy, when two Angels in human form, magnificently dressed, approached and said: “Men of Galilee, why do you stand here looking up at Heaven? This Jesus, who has been taken up from you into Heaven, will return in the same way as you saw Him go into Heaven.” Having said this, they disappeared; and that devout company left the Mount of Olives and returned to Jerusalem to wait for the coming of the Holy Spirit, according to the command of the Divine Saviour.

CHAPTER XII. St. Peter replaces Judas. — The coming of the Holy Spirit. — Miracle of tongues. Year 33 of Jesus Christ.
            So far we have considered Peter only in his private life, but soon we will see him embark on a much more glorious career, after he has received the gifts of the Holy Spirit. Now let us observe how he began to exercise the authority of Supreme Pontiff, which he had been invested with by Jesus Christ.
            After the Ascension of the Divine Master, St. Peter, the Apostles, and many other disciples withdrew to the upper room, which was a dwelling located on the highest part of Jerusalem, called Mount Zion. Here, numbering about 120 people, with Mary the Mother of Jesus, they spent their days in prayer, waiting for the coming of the Holy Spirit.
            One day, while they were engaged in sacred functions, Peter stood up among them and, raising his hand to silence them, said: “Brothers, it is necessary that what the Holy Spirit foretold by the mouth of the prophet David concerning Judas, who was the guide of those who arrested the Divine Master, be fulfilled. He, like you, had been chosen for the same ministry, but he transgressed, and with the price of his iniquities, he bought a field. He hung himself, and bursting open, he spilled his guts on the ground. The fact became known to all the inhabitants of Jerusalem, and that field received the name of Aceldama, that is, field of blood. Now, it was written about him in the book of Psalms: ‘Let his dwelling become desolate, and let there be no one to dwell in it; and let another take his office.[15]’ Therefore, it is necessary that among those who have been with us all the time that Jesus Christ dwelt among us, beginning from the Baptism of John until the day when He was taken up from us, it is necessary, I say, that one of these be chosen to be with us a witness of His Resurrection for the work to which we are sent.”
            Everyone was silent at Peter’s words, for they all regarded him as the head of the Church and elected by Jesus Christ to act in His stead on earth. Therefore, two were presented, namely Joseph, called Barsabbas (who was surnamed the Just), and Matthias. Recognising equal merit and equal virtue in both, the sacred electors entrusted the choice to God. Prostrating themselves, they began to pray as follows: “You, Lord, who know the hearts of all, show us which of the two you have chosen to take the place of Judas the transgressor.” In that case, it was deemed good to use prayer and also lots to know the will of God. At present, the Church no longer uses this means, having many other ways to recognise those who are called to the ministry of the altar. They then cast lots, and the lot fell on Matthias, who was numbered with the other eleven Apostles, thus filling the twelfth place that had remained vacant.
            This is the first act of Pontifical authority that St. Peter exercised: authority not only of honour but of jurisdiction, which has been exercised at all times by his successor Popes.
            We have seen in Peter a living faith, deep humility, ready obedience, fervent and generous charity, yet these beautiful qualities were still far from enabling him to exercise the high ministry to which he was destined. He had to overcome the obstinacy of the Jews, destroy idolatry, convert men given to all vices, and establish throughout the land the faith in a Crucified God. The conferral of this strength, which Peter needed for such a great undertaking, was reserved for a special grace to be infused through the gifts of the Holy Spirit, which was to descend upon him, to enlighten his mind and inflame his heart with an unheard-of miracle.
            This miraculous event is reported in the Sacred books as follows: it was the day of Pentecost, that is, the fiftieth after the Resurrection of Jesus Christ, the tenth since Peter was in the upper room in prayer with the other disciples, when suddenly at the third hour, around nine in the morning, a great noise like the sound of thunder accompanied by a strong wind was heard on Mount Zion. That wind filled the house where the disciples were, so that it was filled on every side. While everyone was reflecting on the cause of that noise, flames appeared that, like tongues of fire, came to rest on the head of each of those present. Those flames were a symbol of the courage and inflamed charity with which the Apostles would undertake the preaching of the Gospel.
            At that moment, Peter became a new man. He found himself illuminated to such an extent that he knew the highest mysteries, and he felt within himself a courage and strength such that the greatest undertakings seemed nothing to him.
            On that day, a great feast was being celebrated in Jerusalem by the Jews, and many had come from various parts of the world. Some of them spoke Latin, others Greek, others Egyptian, Arabic, Syriac, others still Persian, and so on.
            Now, upon hearing the noise of the strong wind, a great multitude of that people of many languages and nations ran towards the upper room to find out what had happened. At that sight, the Apostles came out and approached them to speak.
            And here a miracle never heard of before took place. In fact, the Apostles, humanly unrefined, in such a way that they barely knew the language of the land, began to speak of the greatness of God in the languages of all those who had come. Such a fact filled the listeners with great astonishment, who, not knowing how to explain it, went saying to one another: “What can this be?”

CHAPTER XIII. Peter’s first sermon. Year 33 of Jesus Christ.
            While the majority admired the intervention of divine power, there was no shortage of malicious people who, used to despise everything holy, no longer knowing what to say, went about calling the Apostles drunkards. Truly ridiculous nonsense; for drunkenness does not make one speak an unknown language, rather it makes one forget or criticise one’s own language. It was then that Saint Peter, filled with holy fervour, began to preach Jesus Christ for the first time.
            In the name of all the other Apostles, he stepped forward before the multitude, raised his hand, commanded silence, and began to speak saying: “Men of Judea and all you who dwell in Jerusalem, open your ears to my words and you will be enlightened about this matter. These men are not at all drunk as you think, for it is only the third hour of the morning, at which we are accustomed to be fasting. Quite another is the cause of what you see. Today the prophecy of the prophet Joel has been fulfilled in us, who said: ‘During the final days, says the Lord, I will pour out my Spirit over men and women; and your sons and your daughters shall prophesy. Your young men shall see visions, and your old men shall dream dreams. And in those days I will pour out my Spirit on my servants and my maidservants, and they shall prophesy, and I will show wonders on Heaven and earth. And it shall come to pass that whoever calls on the name of the Lord shall be saved.’
            “Now,” continued Peter, “listen, oh children of Jacob: that Lord, in whose name whoever believes will be saved, is that same Jesus of Nazareth, that great man whom God bore witness to with a multitude of miracles that He performed, as you yourselves have seen. You killed that man by the hand of the wicked, and thus, without knowing it, you served the decrees of God, who wanted to save the world with His death. God, however, raised Him from the dead, as the prophet David had predicted with these words: ‘You will not leave me in the grave, nor will you allow your holy one to see corruption.’
            “Notice,” added Peter, “notice, Oh Jews, that David did not mean to speak of Himself, for you well know that He is dead and His tomb remains among us to this day, but being a prophet and knowing that God had promised Him with an oath that from His descendants the Messiah would be born, He also prophesied His resurrection, saying that He would not be left in the grave and that His body would not see corruption. Therefore, it is this Jesus of Nazareth, whom God raised from the dead, of whom we are witnesses. Yes, we have seen Him returned to life, we have touched Him and have eaten with Him.
            “Therefore, having been exalted by the power of the Father in Heaven and having received from Him the authority to send the Holy Spirit, according to His promise, He has just sent upon us this Divine Spirit, of whose power you see in us such a manifest proof. That Jesus ascended to heaven, David himself says with these words: ‘The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool.’ Now you well know that David did not ascend to heaven to reign. It is Jesus Christ who ascended to heaven: to Him, therefore, and not to David, those words were appropriate. Therefore, let all the people of Israel know that that Jesus whom you crucified was made by God Lord of all things, king and Saviour of His people, and no one can be saved without having faith in Him.”
            Such preaching by Peter should have stirred the hearts of his listeners, to whom he reproached the enormous crime committed against the person of the Divine Saviour. But it was God who spoke through the mouth of His minister, and therefore his preaching produced wonderful effects. Thus, agitated as if by an internal fire, the effect of God’s grace, from all sides they cried out with truly contrite hearts: “What shall we do?” St. Peter, observing that the grace of the Lord was working in their hearts and that they already believed in Jesus Christ, said to them: “Repent, and let each of you be baptised in the name of Jesus Christ; so you will obtain the remission of sins and receive the Holy Spirit.”
            The Apostle continued to instruct that multitude, encouraging all to trust in the mercy and goodness of God, who desires the salvation of men. The fruit of this first sermon corresponded to the fervent charity of the preacher. About 3,000 people converted to the faith of Jesus Christ and were baptised by the Apostles. Thus, the words of the Saviour began to be fulfilled when he told Peter that in the future he would no longer be a fisherman of fish, but a fisherman of men. Saint Augustine assures that Saint Stephen the protomartyr was converted in this sermon.

CHAPTER XIV. St. Peter heals a lame man. — His second sermon. Year 33 Jesus Christ.
            A little after this sermon, at the ninth hour, that is, at three in the afternoon, Peter and his friend John, as if to thank God for the benefits received, were going together to the temple to pray. Arriving at a gate of the temple called “Specious” albeit “Beautiful”, they found a man lame from both feet since birth. Unable to stand, he was carried there to live by begging from those who entered the holy place. That unfortunate man, when he saw the two Apostles near him, asked them for charity, as he did with everyone. Peter, inspired by God, looked at him intently and said, “Look at us.” He looked, and in the hope of receiving something, he did not blink. Then Peter said, “Listen, good man, I have neither gold nor silver to give you; what I have, I give you. In the name of Jesus of Nazareth, rise up and walk.” Then he took him by the hand to lift him up, as he had seen the Divine Master do in similar cases. At that moment, the lame man felt his legs strengthen, his nerves become firm, and he gained strength like any other healthy man. Feeling healed, he jumped up, began to walk, and, leaping for joy and praising God, entered the temple with the two Apostles. All the people, who had witnessed the event and saw the lame man walking by himself, could not help but recognise that healing as a true miracle. The language of deeds is more effective than that of words. Therefore, the multitude, having learned that it was St. Peter who restored health to that miserable man, gathered around him and John in great numbers, all desiring to see with their own eyes someone who could perform such wonderful works.
            This is the first miracle that, after the Ascension of Jesus Christ, was performed by the Apostles, and it was fitting that Peter should do it, as he held the highest dignity in the Church among them all. But Peter, seeing himself surrounded by so many people, considered it a good opportunity to give glory to God and to glorify Jesus Christ at the same time, in whose name the miracle had been performed.
            “Children of Israel,” he said to them, “why are you so amazed at this? Why do you fix your eyes on us, as if by our own power we had made this man walk? The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His Son Jesus, whom you delivered up and denied before Pilate, when he was determined to let Him go as innocent. You, therefore, had the audacity to deny the Holy and the Just, and you asked for a murderer, Barabbas, to be released instead of him, and denying the Just, the Holy, and the author of life, you had Him killed. But God raised Him from the dead, and we are witnesses of this, for we have seen Him multiple times. We have touched Him, and we have eaten with Him. Now, by virtue of His name, through faith in Him, this lame man, whom you see and know, has been healed. It is Jesus who has restored him to perfect health in front of all of you. Now I know that your sin and that of your leaders, although it has no sufficient excuse, was committed in ignorance. But God, who had foretold by His prophets that the Messiah would suffer such things, allowed you to see this without wanting to, so that the decree of God’s mercy has been fulfilled. Therefore, repent and turn back, so that your sins may be blotted out and you may present yourselves confidently for your salvation before the judgment seat of this same Jesus Christ whom I have preached to you, and by whom we all must be judged.
            “These things,” Peter continued, “were foretold by God. Therefore, believe in His prophets and among them all, believe in Moses, who is the greatest of them. What does he say? ‘The Lord,’ says Moses, ‘will raise up a prophet like me, and you will believe in Him in everything He tells you. Anyone who does not listen to what this prophet says will be destroyed from among His people.’
            “This was said by Moses and he was speaking of Jesus. After Moses, starting from Samuel, all the prophets who came foretold this day and the things that have happened. Such things and the great blessings that are foretold belong to you. You are the children of the prophets, of the promises, and of the covenants that God made with our fathers, saying to Abraham, who is the root of the descendants of the righteous: ‘In you and in your offspring, all the generations of the world will be blessed.’ He was speaking of the Redeemer, of that Jesus, Son of God, descended from Abraham; that Jesus whom God raised from the dead and who commands us to preach His word to you before we preach it to any other people, bringing you through us the promised blessing, so that you may turn from your sins and have eternal life.”
            After this second sermon of St. Peter, there were numerous conversions to the faith. Five thousand men asked for Baptism, so the number of converts in just two sermons already amounted to eight thousand people, not counting women and children.

CHAPTER XV. Peter is imprisoned with John and is freed.
            The enemy of humankind, who saw his kingdom being destroyed, sought to incite persecution against the Church at its very beginning. While Peter was preaching, the priests, the magistrates of the temple, and the Sadducees, who denied the resurrection of the dead, came upon them. They were extremely furious because Peter was preaching to the people about the Resurrection of Jesus Christ.
            Impatient and filled with rage, they interrupted Peter’s sermon, laid hands on him, and led him and John to prison, intending to discuss with each other the next day. But fearing the protests of the people, they did them no harm.
            When day came, all the leaders of the city gathered, that is, all the supreme magistrates of the nation convened to judge the two Apostles, as if they were the most wicked and formidable men in the world. In the midst of that imposing assembly, Peter and John were brought in, along with the lame man they had healed.
            They were solemnly asked this question: “By what power and in whose name have you healed this lame man?” Then Peter, filled with the Holy Spirit, with a courage truly worthy of the head of the Church, began to speak in the following manner: “Rulers of the people, and you teachers of the law, listen. If today we are being accused and put on trial for a good deed, which is the healing of this sick man, let it be known to all of you, and to all the people of Israel, that this man, whom you see here in your presence, healthy and whole, has received his health in the name of the Lord Jesus of Nazareth, the same one whom you crucified and whom God raised from the dead to life. This is the stone that was rejected by you builders, which has now become the cornerstone. No one can be saved except through Him, nor is there any other name under Heaven given to men by which we can be saved.”
            This frank and resolute speech of the prince of the Apostles made a deep impression on the hearts of all those who composed the assembly, so that, admiring Peter’s courage and innocence, they did not know which side to take. They wanted to punish them, but the great credit that the miracle performed a little earlier had earned them throughout the city made them fear dire consequences.
            However, wanting to make some resolution, they brought the two Apostles out of the council chamber and agreed to prohibit them, under severe penalties, from ever speaking again in the future about past matters, nor ever mentioning Jesus of Nazareth again, so that even the memory of Him would be lost. But it is written that the efforts of men are futile when they are contrary to the will of God.
            Therefore, when the two Apostles were brought back into the council, as they heard that severe threat being imposed, far from being frightened, with greater firmness and steadfastness than before, Peter replied: “Now, decide for yourselves whether it is right and just to obey you rather than God. We cannot help but speak about what we have heard and seen.”
            So those judges, even more confused, not knowing what to answer or what to do, resolved to send them away this time without punishment, prohibiting them only from preaching Jesus of Nazareth anymore.
            As soon as they were set free, Peter and John immediately went to find the other disciples, who were greatly troubled by their imprisonment. When they heard the account of what had happened, each one gave thanks to God, praying Him to give them strength and courage to preach the Divine Word in the face of any danger.
            If Christians today had all the courage of the faithful of the early days and, overcoming all human respect, boldly professed their faith, certainly there would not be so much contempt for our holy religion, and perhaps many who seek to mock religion and its sacred ministers would be forced to venerate it along with its ministers.

CHAPTER XVI. Life of the early Christians. — The case of Ananias and Sapphira. — St. Peter’s miracles. Year 34 of Jesus Christ.
            Through the sermons of St. Peter and the zeal of the other Apostles, the number of the faithful had greatly increased.
            On the appointed days, they gathered together for sacred functions. And Sacred Scripture precisely states that those faithful were persevering in prayer, in listening to the Word of God, and in frequently receiving Holy Communion, so that among them all they formed one heart and one soul to love and serve God the Creator.
            Many, desiring to completely detach their hearts from earthly goods and think only of Heaven, sold their possessions and brought the proceeds to the feet of the Apostles, so that they could use them as they deemed best for the benefit of the poor. Sacred Scripture makes a special commendation of a certain Joseph, nicknamed Barnabas, who later became a faithful companion of St. Paul the Apostle. He sold a field he owned and generously brought the entire price to the Apostles. Many, following his example, competed to show their detachment from earthly things, so that soon those faithful formed one family, of which Peter was the visible head. Among them, there were no poor, because the rich shared their possessions with the needy.
            However, even in those happy times, there were fraudulent individuals who, guided by a spirit of hypocrisy, attempted to deceive St. Peter and lie to the Holy Spirit. This had the most disastrous consequences. Here is how the sacred text presents the terrible event.
            Certainly, Ananias and his wife Sapphira made a promise to God to sell a piece of their property and, like the other faithful, bring the proceeds to the Apostles so that they could distribute it according to various needs. They faithfully executed the first part of the promise, but the love of gold led them to violate the second.
            They were free to keep the field or the price, but having made the promise, they were obliged to keep it, since things consecrated to God or the Church become sacred and inviolable.
            Therefore, having agreed among themselves, they kept back a portion of the price for themselves and brought the other part to St. Peter with the intention of making him believe that this was the entire sum obtained from the sale. Peter had a special revelation of the deception and, as soon as Ananias appeared before him, without giving him time to say a word, in an authoritative and grave tone, he began to rebuke him: “Why have you let yourself be seduced by the spirit of Satan to lie to the Holy Spirit, keeping back a portion of the price of that field? Was it not in your power before selling it? And after selling it, was not the entire sum at your disposal? Why then have you conceived this wicked plan? You must know that you have not lied to men, but to God.” At that tone of voice, at those words, Ananias, as if struck by lightning, fell dead on the spot.
            As three hours passed, Sapphira came to present herself to Peter, knowing nothing of her husband’s mournful end. The Apostle showed greater compassion towards her and wanted to give her a chance for repentance by asking her if that sum was the entire product of the sale of that field. The woman, with the same boldness and temerity as Ananias, confirmed her husband’s lie with another lie. Therefore, rebuked by St. Peter with the same zeal and the same force, she too fell dead on the spot and breathed her last breath. It is hoped that such a terrible temporal punishment will have helped them avoid eternal punishment in the afterlife. Such exemplary punishment was necessary to instil reverence for Christianity in all those who came to the faith and to procure respect for the Prince of the Apostles, as well as to give an example of the terrible way in which God punishes the perjurer and at the same time teaches us to be faithful to the promises made to God.
            This event, along with the many miracles that Peter performed, caused the fervour among the faithful to double and the fame of his virtues to spread.
            All the Apostles performed miracles. A sick person who had been in contact with any of the Apostles was immediately healed. St. Peter, however, stood out above all others. Such was the trust that everyone had in him and in his virtues that from all parts, even from distant lands, they came to Jerusalem to witness his miracles. Sometimes it happened that he was surrounded by such a multitude of lame and sick people that it was no longer possible to approach him. Therefore, they brought the sick on beds into the public squares and streets, so that, as St. Peter passed by, at least the shadow of his body would touch them: this was enough to heal every kind of illness. St. Augustine assures that a dead person, upon whom Peter’s shadow passed, immediately rose from the dead.
            The Holy Fathers see in this event the fulfilment of the Redeemer’s promise to His Apostles, saying that they would perform even greater miracles than those He himself deemed appropriate to perform during His mortal life[16].

CHAPTER XVII. St. Peter imprisoned again. — He is freed by an angel. Year 34 of Jesus Christ.
            The Church of Jesus Christ was gaining new followers every day. The multitude of miracles combined with the holy life of those early Christians caused people of every rank, age, and condition to rush in crowds to ask for Baptism and thus secure their eternal salvation. But the high priest and the Sadducees were consumed with anger and jealousy. Not knowing what means to use to prevent the spread of the Gospel, they took Peter and the other Apostles and locked them in prison. But God, to demonstrate once again that the plans of men are vain when they are contrary to the will of Heaven, and that He can do what He wants and when He wants, sent an angel that very night who, opening the prison doors, led them out, saying to them: “In the name of God, go and boldly preach in the temple, in the presence of the people, the words of eternal life. Do not fear either the commands or the threats of men.”
            The Apostles, having seen themselves so miraculously favoured and defended by God, according to the order received, went early in the morning to the temple to preach and teach the people. The high priest, who wanted to severely punish the Apostles to give solemnity to the trial, convened the Sanhedrin, the elders, the scribes, and all those who had some authority over the people. Then he sent to bring the Apostles so that they could be led there from prison.
            The ministers, or the henchmen, obeyed the orders given. They went, opened the prison, entered, and found no one inside. They immediately returned to the assembly and, filled with wonder, announced the matter as follows: “We found the prison closed and guarded with all diligence. The guards were faithfully at their posts, but when we opened it, we found no one.” Hearing this, they no longer knew which way to turn.
            While they were consulting on what they should deliberate, someone came saying: “Do you not know? Those men whom you put in prison yesterday are now in the temple preaching with more fervour than before.” Then they felt more than ever burned with rage against the Apostles. However, the fear of making enemies of the people held them back, for they would risk being stoned.
            The temple Prefect offered to settle the matter himself with the best possible expedient. He went where the preachers were and, with good manners, without using any violence, invited them to come with him and led them into the midst of the assembly.
            The high priest, addressing them, said: “It has only been a few days since we strictly prohibited you from speaking about this Jesus of Nazareth, and in the meantime, you have filled the city with this new doctrine. It seems that you want to bring upon us the death of that man and make us hated by all the people as guilty of that blood. How dare you do this?”
            “We think we have done excellently,” replied Peter also on behalf of the other Apostles, “because we must rather obey God than men. What we preach is a truth put in our mouths by God, and we do not fear to tell it to you in this venerable assembly.” Here Peter repeated what he had said before about the life, passion, and death of the Saviour, always concluding that it was impossible for them to silence those things which, according to the orders received from God, they had to preach.
            At those words of the Apostles, pronounced with such firmness, having nothing to oppose, they were raging with anger and were already thinking of having them killed. But they were dissuaded by a certain Gamaliel, who was one of the doctors of the law gathered there. He, having considered everything well, had the Apostles taken out for a short time, then, standing up, said in the full assembly: “Oh Israelites, pay close attention to what you are about to do regarding these men, for if this is the work of men, it will fall by itself, as happened with so many others. But if the work is of God, can you perhaps prevent it and destroy it, or will you oppose God?” The whole assembly quieted down and followed his advice.
            Having then brought the Apostles back in, first they had them beaten, then they ordered them that they should absolutely not speak any more of Jesus Christ. But they left the council full of joy, because they had been deemed worthy to suffer something for the name of Jesus Christ.

CHAPTER XVIII. Election of the seven deacons. — St. Peter resists the persecution in Jerusalem. — He goes to Samaria. — His first confrontation with Simon Magus. Year 35 of Jesus Christ.
            The multitude of believers embracing the faith occupied the zeal of the Apostles so much that they, having to attend to the preaching of the Divine Word, to the instruction of the new converts, to prayer, and to the administration of the Sacraments, could no longer occupy themselves with temporal affairs. This caused discontent among some Christians, as if they were held in little consideration or despised in the distribution of aid. Informed of this, St. Peter and the other Apostles resolved to remedy it.
            They therefore convened a large assembly of believers and, making them understand how they should not neglect the things of their sacred ministry to attend to temporal aid, proposed the election of seven deacons, who, known for their zeal and virtue, would attend to the administration of certain sacred actions, such as the administration of Baptism, of the Eucharist; and at the same time take care of the distribution of alms and other material things.
            Everyone approved that proposal. Then St. Peter and the other Apostles laid hands on the newly elected and assigned each to their respective offices. With the addition of these seven deacons, in addition to providing for temporal needs, the number of evangelical workers also multiplied, leading to greater conversions. Among the seven deacons was the famous Saint Stephen, who, for his courage in upholding the truth of the Gospel, was killed by stoning outside the city. He is commonly referred to as the Protomartyr, that is, the first martyr, who after Jesus Christ gave his life for the faith. The death of Saint Stephen was the beginning of a great persecution raised by the Jews against all the followers of Jesus Christ, which forced the faithful to scatter here and there in various cities and different countries.
            Peter and the other Apostles remained in Jerusalem both to confirm the faithful in the faith and to maintain a living relationship with those who were dispersed in other countries. In order to avoid the fury of the Jews, he kept himself hidden, known only to the followers of the Gospel, going out from his secret dwelling whenever he saw the need. Meanwhile, an edict from Emperor Tiberius Augustus in favour of the Christians and the conversion of St. Paul caused the persecution to cease. And it was then that it became known how the providence of God does not allow any evil without bringing forth good, for He used the persecution to spread the Gospel in other places. And it can be said that each believer was a preacher of Jesus Christ in all those countries where he went to take refuge. Among those who were forced to flee from Jerusalem was one of the seven deacons named Philip.
            He went to the city of Samaria, where through preaching and miracles he made many conversions. When the news reached Jerusalem that an extraordinary number of Samaritans had come to the faith, the Apostles resolved to send some there to administer the Sacrament of Confirmation and to supplement those whom the Deacons did not have the authority to administer. Therefore, Peter and John were assigned for that mission: Peter because, as head of the Church, he would receive that foreign nation into its bosom and unite the Samaritans with the Jews, while John, then as a special friend of St. Peter, and distinguished among others for miracles and holiness.
            There was in Samaria a certain Simon of Gitta, nicknamed the Magician, that is, sorcerer. He, by means of tricks and enchantments, had deceived many, boasting that he was something extraordinary. Blasphemously claiming, he said that he was the great power of God. The people seemed to go mad for him and ran after him, acclaiming him as if he were a divine being. One day, having been present at Philip’s preaching, he was moved and asked for Baptism to also perform the wonders that the faithful generally performed after receiving this Sacrament.
            When Peter and John arrived there, they began to administer the Sacrament of Confirmation, laying hands as bishops do today. Simon, seeing that with the laying on of hands they also received the gift of tongues and the ability to perform miracles, thought it would be a great fortune for him if he could perform the same things. Therefore, approaching Peter, he took out a bag of money and offered it to him, begging him to also grant him the power to perform miracles and to give the Holy Spirit to those to whom he would lay hands.
            St. Peter, greatly indignant at such impiety, turned to him: “Wicked one,” he said, “may your money perish with you, for you have believed that the gifts of the Holy Spirit can be bought with money. Hurry to repent of this wickedness of yours and pray to God that He may grant you forgiveness.”
            Simon, fearing that what had happened to Ananias and Sapphira would happen to him, all frightened replied: “It is true: pray also for me that such a threat does not come upon me.” These words seem to show that he was repentant, but he was not. He did not ask the Apostles to implore mercy from God for him, but to keep the scourge away from him. Once the fear of punishment passed, he returned to being what he was before, that is, a magician, seducer, friend of the devil. We will see him in other confrontations with Peter.
            The two Apostles Peter and John, after administering the Sacrament of Confirmation to the new believers of Samaria and having strengthened them in the faith they had just received, gave them the greeting of peace and departed from that city. They passed through many places preaching Jesus Christ, considering every effort little as long as it contributed to spreading the Gospel and winning souls to Heaven.

CHAPTER XIX. St. Peter establishes the chair of Antioch and returns to Jerusalem. — He receives a visit from St. Paul. Year 36 of Jesus Christ.
            St. Peter, having returned from Samaria, stayed for some time in Jerusalem, then went to preach the grace of the Lord in various countries. While with zeal worthy of the prince of the Apostles he was visiting the churches that were being founded here and there, he learned that Simon the Magician from Samaria had gone to Antioch to spread his impostures. He then resolved to go to that city to dispel the errors of that enemy of God and men. Upon arriving in that capital, he immediately began to preach the Gospel with great zeal, and succeeded in converting such a number of people to the faith that the believers began to be called Christians there, that is, followers of Jesus Christ.
            Among the illustrious figures who converted through the preaching of St. Peter was St. Evodius. Upon Peter’s first arrival, he invited him to his home, and the holy Apostle became fond of him, provided him with the necessary instruction, and, seeing him adorned with the necessary virtues, consecrated him as a priest, then bishop, so that he could take his place in times of his absence, and so that he would succeed him later in that episcopal seat.
            When Peter wanted to begin preaching in that city, he encountered serious obstacles from the governor, who was a prince named Theophilus. He had the holy Apostle imprisoned as the inventor of a religion contrary to the religion of the state. He therefore wanted to come to a dispute about the things he preached, and hearing him say that Jesus Christ, out of love for men, died on the Cross, he said: “This man is mad, and he should no longer be listened to.” In order to be regarded as such, he had his hair cut in half, leaving a circle around his head like a crown. What was then done in contempt, now the clergy use in honour, and it is called clerical or tonsure, which recalls the crown of thorns placed on the head of the Divine Saviour.
            When Peter saw himself treated in this way, he prayed the governor to deign to listen to him once more. When this was granted to him, Peter said: “You, Oh Theophilus, are scandalised to hear me say that the God I adore died on the Cross. I had already told you that He became man, and being man, you should not be so surprised that He died, for dying is proper to man. Know, moreover, that He died on the Cross of His own will, because with His death He wanted to give life to all men, making peace between His Eternal Father and mankind. But just as I tell you that He died, so I assure you that He rose again by His own power, having first raised many other dead.” Theophilus, hearing that He had raised the dead, calmed down and, with an air of wonder, added: “You say that your God raised the dead. Now, if you in His name will raise my son, who died a few days ago, I will believe what you preach to me.” The Apostle accepted the invitation, went to the tomb of the young man, and, in the presence of a large crowd, prayed and in the name of Jesus Christ called him back to life. This caused the governor and the whole city to believe in Jesus Christ[17].
            Theophilus soon became a fervent Christian and, as a sign of esteem and reverence towards St. Peter, offered him his house so that he could use it as he wished. That building was transformed into a church, where the people gathered to assist at the divine sacrifice and to hear the sermons of the holy Apostle. In order to be able to listen to him more comfortably and profitably, they raised a chair there from which the Saint gave the sacred lessons.
            It is good to note here that St. Peter, for a period of three years, as long as he could, resided in Jerusalem as the capital of Palestine, where the Jews could more easily have relations with him. In the thirty-sixth year of Jesus Christ, both due to the persecution in Jerusalem and to prepare the way for the conversion of the Gentiles, he came to establish his seat in Antioch. That is, he established the city of Antioch as his ordinary residence and as a centre of communion with the other Christian Churches.
            Peter governed this Church of Antioch for seven years, until, inspired by God, he transferred his chair to Rome, as we will recount in due time.
            The establishment of the holy See in Antioch is particularly narrated by Eusebius of Caesarea, St. Jerome, St. Leo the Great, and a large number of ecclesiastical writers. The Catholic Church celebrates this event with a particular solemnity on February 22.
            While St. Peter was in Antioch, he went to Jerusalem, where he received a visit that was certainly a great consolation to him. St. Paul, who had been converted to the faith with a stupendous miracle, although he had been instructed by Jesus Christ and sent by Him to preach the Gospel, still wanted to go to St. Peter to venerate in him as head of the Church and to receive from him the advice and instructions that would be appropriate. St. Paul stayed in Jerusalem with the prince of the Apostles for fifteen days. That time was enough for him, since in addition to the revelations received from Jesus Christ, he had spent his life studying the holy Scriptures and, after his conversion, had tirelessly occupied himself in the meditation and preaching of the word of God.

CHAPTER XX. St. Peter visits several Churches. — He heals Eneas the paralytic. — He raises the deceased Tabitha. Year 38 of Jesus Christ.
            Saint Peter had been entrusted by the Divine Saviour to preserve all Christians in the faith. In addition, since many Churches were being founded here and there by the Apostles, Deacons, and other disciples, Saint Peter, in order to maintain the unity of faith and to exercise the supreme authority conferred upon him by the Saviour while he held his ordinary residence in Antioch, personally went to visit the churches that had already been founded and were being founded at that time. In certain places, he confirmed the faithful in the faith, elsewhere he comforted those who had suffered in the past persecution. Here he administered the Sacrament of Confirmation, and everywhere he ordained pastors and bishops, who, after his departure, would continue to care for the churches and the flock of Jesus Christ.
            While passing from one city to another, he arrived at the saints who lived in Lydda, a city about twenty miles from Jerusalem. The Christians of the early days, for the virtuous and mortified life they led, were called saints, and with this name the Christians of today, who, like them, are called to holiness, should be able to call themselves.
            Upon reaching the gates of the city of Lydda, Peter encountered a paralytic named Aeneas. He had been struck by paralysis and was completely immobile in his limbs, and for eight years he had not moved from his little bed. Peter, as soon as he saw him, without being asked at all, said to him: “Aeneas, Jesus Christ heals you. Rise and make your bed.” Aeneas stood up healthy and strong as if he had never been ill. Many were present at this miracle, which quickly spread throughout the city and the nearby region called Sharon. All those inhabitants, moved by the divine goodness that visibly showed signs of its infinite power, believed in Jesus Christ and entered the fold of the Church.
            A short distance from Lydda was Joppa, another city located on the shores of the Mediterranean Sea. Here lived a Christian widow named Tabitha, who, for her almsgiving and many works of charity, was universally called the mother of the poor. It happened in those days that she fell ill and, after a brief illness, died, leaving everyone in deep sorrow. According to the custom of those times, the women washed her body and laid it on the terrace to prepare for burial in due time.
            Now, due to the proximity of Lydda, the news of the miracle performed in the healing of Aeneas had spread in Joppa, and two men were sent there to ask Peter to come and see the deceased Tabitha. Upon hearing of the death of that virtuous disciple of Jesus Christ and the desire of the Christians for him to go there to raise her from the dead, Peter immediately set out with them. Upon arriving in Joppa, the disciples led him to the terrace and, showing him the body of Tabitha, told him of the many good works of that holy woman and begged him to raise her.
            The poor and the widows, upon hearing of Peter’s arrival, ran weeping to ask him to restore to them their good mother. “Look,” said one, “this garment was made by her charity”; “this tunic, the shoes of that boy,” others added, “are all things given by her.” At the sight of so many people weeping, of so many charitable works being recounted, Peter was moved. He stood up and, turning to the body, said: “Tabitha, I command you in the name of God, rise.” At that moment, Tabitha opened her eyes and, having seen Peter, sat up and began to speak with him. Peter, taking her by the hand, raised her up and, calling the disciples, returned to them their longed-for mother, healthy and safe. There was great rejoicing throughout the house. From all sides they wept for joy, feeling that they had regained a treasure in that one woman, who truly was the consolation of all. From this event, let the poor learn to be grateful to those who offer them alms. Let the rich learn what it means to be merciful and generous towards the poor.

CHAPTER XXI. God reveals the calling of the Gentiles to St. Peter. — He goes to Caesarea to baptise the family of Cornelius the Centurion. Year 39 of Jesus Christ.
            God had often made it known through His prophets that at the coming of the Messiah all nations would be called to the knowledge of the true God.
            The same Divine Saviour had given explicit command to His Apostles, saying: “Go, teach all nations.” The same preachers of the Gospel had already received some non-Jews into the faith, as they had done with the Eunuch of Queen Candace and with Theophilus, Governor of Antioch. But these were particular cases, and the Apostles until then had preached the Gospel almost exclusively to the Jews, waiting for a special notice from the Lord of the time when they should without exception receive the Gentiles and pagans into the faith. Such a revelation was certainly to be made to Saint Peter, the head of the Church. Here is how the sacred text presents this memorable event.
            In Caesarea, a city of Palestine, there lived a certain Cornelius, a centurion, or officer of a cohort, a body of 100 soldiers, which belonged to the Italic legion, so called because it was composed of Italian soldiers.
            The Sacred Scripture praises him, saying that he was a religious man and God-fearing. These words mean that he was a Gentile, but that he had abandoned the idolatry in which he was born, worshiped the true God, gave many alms and prayers, and lived religiously according to the dictates of right reason.
            God, infinitely merciful, who, with His grace, never fails to come to the aid of those who do what they can on their part, sent an angel to Cornelius to instruct him on what he should do. This good soldier was praying when he saw an angel appear before him in the form of a man dressed in white. “Cornelius,” said the angel. Filled with fear, he fixed his gaze on him, saying: “Who are you, Oh Lord; what do you want?” Then the angel said: “God has remembered your alms. Your prayers have reached His throne, and wishing to fulfil your desires, He has sent me to show you the way of salvation. Therefore, send to Joppa and look for a certain Simon surnamed Peter. He dwells with another Simon, a tanner, whose house is near the sea. From this Peter you will learn all that is necessary for your salvation.” Cornelius did not delay to obey the voice of Heaven and, calling to him two servants and a soldier, all of whom feared God, he told them of the vision and commanded that they immediately go to Joppa for the purpose indicated to him by the angel.
            They set out immediately and, walking all night, arrived in Joppa at noon the following day, since the distance between these two cities is about 40 miles. Just before they arrived, St. Peter also had a wonderful revelation, with which it was confirmed that even the Gentiles were called to the faith. Tired from his labours, the holy Apostle that day had come to the house of his host to rest, and, as usual, he went first to a room on the upper floor to pray. While he was praying, he seemed to see Heaven opened and from the midst a certain vessel descending to the ground like a large sheet, which, held at its four corners, formed like a great container full of all sorts of four-footed animals, reptiles, and birds, all of which, according to the law of Moses, were considered unclean, that is, they could not be eaten or offered to God.
            At the same time, he heard a voice saying: “Rise, Peter, kill and eat.” Astonished at that command, the Apostle replied: “Never let it be that I eat unclean animals, from which I have always abstained.” The voice added: “Do not call unclean what God has purified.” After the same vision had been repeated to him three times, that mysterious vessel was lifted up to Heaven and disappeared.
            The Holy Fathers recognise in these unclean animals a figure of sinners and all those who, entangled in vice and error, are purified and received into grace through the blood of Jesus Christ.
            While Peter was pondering what that vision could mean, the three messengers arrived. At that moment, God made him know them and commanded him to go down to meet them, to associate with them, and to go with them without any fear. He then went down and, seeing them, said: “Here I am, I am the one you seek. What is the reason for your coming?”
            Upon hearing the vision of Cornelius and the reason for their journey, he immediately understood the meaning of that mysterious sheet. Therefore, he welcomed them kindly and made them stay with him that night. The next morning, accompanied by six disciples, he left Joppa with the messengers, and in a group of ten, they set out for Caesarea.
            After two days, Peter, with all his company, arrived in that city where the centurion was waiting for him with great anxiety. To honour his guest even more, he had gathered his relatives and friends so that they too could partake of the heavenly blessings that he hoped to obtain from Heaven upon Peter’s arrival. When, according to God’s order, the good centurion sent for Peter to hear from him the divine will, he must certainly have formed a great idea of him, considering him a sublime person and not like other men. Therefore, as Peter entered his house, he came to meet him and threw himself at his feet in an act of adoration. Peter, full of humility, immediately raised him up, informing him that he was, like him, a mere man. Continuing to speak, they entered the place of assembly.
            There, in the presence of all, Peter recounted the order received from God to converse with the Gentiles and to no longer judge them as abominable and profane. “Now I am here with you,” he concluded; “therefore tell me what is the reason you have called me.” Cornelius obeyed Peter’s invitation, stood up, and recounted what had happened to him four days earlier, declaring that he and all those gathered there were very ready to carry out whatever he commanded them by divine commission. Then Peter, explaining the character of the Apostle of the Lord, a faithful steward of religion and faith, began to instruct that honourable assembly in the main mysteries of the Gospel.
            Peter was continuing his discourse when the Holy Spirit visibly descended upon Cornelius and his family, and in a tangible way communicated to them the gift of tongues, so that they began to magnify God, singing His praises. St. Peter, seeing almost the same miracle occurring there as had happened in the upper room of Jerusalem, exclaimed: “Is there anyone who can prevent us from baptising these, who have received the Holy Spirit just as we have?” Then, turning to his disciples, he ordered that they baptise them all. The family of Cornelius was the first in Rome and Italy to embrace the faith.
            St. Peter, after having baptised them all, delayed his departure from Caesarea. He stayed for some time to satisfy the pious requests of Cornelius and all those newly baptised who were insistently asking him for this. Peter took advantage of that time to preach the Gospel in that city, and such was the fruit that he resolved to assign a pastor to that multitude of faithful. This was St. Zacchaeus, who is mentioned in the Gospel and who was therefore consecrated the first Bishop of Caesarea[18].
            This event, namely the admission of the Gentiles to the faith, caused a certain jealousy among the faithful of Jerusalem, nor were there those who publicly disapproved of what St. Peter had done. For this reason, he deemed it good to go to that city, to disillusion the deluded and to make known that what he had done was by God’s order. Upon arriving in Jerusalem, some presented themselves to him, speaking boldly to him: “Why have you gone to uncircumcised men and eaten with them?” Peter, in the presence of all the gathered faithful, without taking account of that question, gave them the reason for what he had done, starting from the vision he had in Joppa of the vessel filled with all sorts of unclean animals, of the order received from God to eat of them, of the repugnance he showed to obey for fear of contradicting the law, and of the voice that was heard again not to call unclean what had been purified by God. Then he detailed what had happened in the house of Cornelius and how, in the presence of many, the Holy Spirit had descended. Then that whole assembly, recognising the voice of the Lord in that of Peter, calmed down and praised God for having extended the limits of His mercy.

CHAPTER XXII. Herod has St. James the Greater beheaded and St. Peter put in prison. — But he is freed by an Angel. — Death of Herod. Year 41 of Jesus Christ.
            While the Word of God, preached with such zeal by the Apostles and the disciples, was producing fruits of eternal life among the Jews and the Gentiles, Judea was governed by Herod Agrippa, the nephew of that Herod who had commanded the massacre of the innocents.
            Dominated by a spirit of ambition and vanity, he desperately desired to win the affection of the people. The Jews, especially those with some authority, took advantage of this propensity to incite him to persecute the Church and seek the applause of the wicked Jews in the blood of Christians. He began by having the Apostle St. James imprisoned, and then condemned him to the gallows. This was St. James the Greater, brother of St. John the Evangelist, a faithful friend of Peter, who received many special signs of goodwill from the Saviour.
            This courageous Apostle, after the descent of the Holy Spirit, preached the Gospel in Judea. Then (as tradition narrates) he went to Spain, where he converted some to the faith. Upon returning to Palestine, among others, he converted a certain Hermogenes, a renowned man. This greatly displeased Herod and served as a pretext to have him imprisoned. Brought before the courts, he showed such firmness in responding and confessing Jesus Christ that the judge was astonished. His own accuser, moved by such constancy, renounced Judaism and publicly declared himself a Christian, and as such was also condemned to death. While both were being led to execution, he turned to St. James and asked him for forgiveness for what he had said and done against him. The holy Apostle, giving him a loving glance, said to him, “pax tecum” (peace be with you). Then he embraced and kissed him, protesting that he forgave him with all his heart, indeed that he loved him as a brother. It is believed that the sign of peace and forgiveness, which is customary among Christians, especially in the sacrifice of the holy Mass, originated from this.
            After this, those two generous confessors of the faith had their heads cut off and went to join each other eternally in Heaven.
            Such a death greatly saddened the faithful, but it greatly rejoiced the Jews, who thought that with the death of the leaders of the religion, they would put an end to the religion itself. Herod, seeing that the death of St. James pleased the Jews, thought to procure for them a sweeter spectacle by having St. Peter imprisoned, to then leave him at the mercy of their blind fury. And since it was the week of unleavened bread, which for the Jews is a time of joy and preparation for Passover, he did not want to darken the public joy with the execution of a man presumed guilty. Therefore, loaded with chains, he had him led between two guards and ordered that he be carefully guarded inside a dark prison until the end of that solemnity. He then gave strict orders that sixteen soldiers be placed on guard, who would watch alternately day and night over the iron prison that opened onto a narrow street of the city. Certainly, that king knew how Peter had already been imprisoned before and had escaped in a completely marvellous manner, and he did not want a similar thing to happen again. But all these precautions, iron doors, chains, guards, and sentinels served only to give greater prominence to the work of God.
            Since the most powerful weapon left by the Saviour to Christians is prayer, the faithful, deprived of their common father and shepherd, gathered together, weeping over the imprisonment of St. Peter and continually offering prayers to God, that He would deign to come to the aid of the head of His Church. Although their prayers were fervent, it pleased the Lord to exercise their faith and patience for a few days to further reveal the effects of Divine Omnipotence.
            It was already the night before the day set for Peter’s death. He was completely resigned to divine dispositions, equally prepared to live or die for the glory of his Lord. Therefore, in the darkness of that horrible prison, he remained with the greatest tranquillity of his soul. Peter was sleeping, but He who has promised to assist His Church was watching over him. It was midnight, and everything was in deep silence, when suddenly a dazzling light illuminated the entire prison. And behold, an angel sent by God shook Peter, woke him, saying: “Quick, get up.” At these words, both chains fell off his hands. Then the angel continued: “Put your clothes on and your sandals.” St. Peter did everything, and the angel went on saying: “Wrap your cloak around you and follow me.” Peter obeyed, but it seemed to him that everything was a dream and that he was out of his mind. Meanwhile, the doors of the prison being open, he went out following the angel who was going before him. After passing the first and second guards, without them giving the slightest sign of seeing them, they reached the iron door of enormous thickness, which, exiting from the prison building, led into the city. That door opened by itself. Having exited, they walked a little together until the angel disappeared. Then Peter, reflecting on himself: “Now,” he said, “I realise that the Lord has truly sent His angel to deliver me from the hands of Herod and from the judgment that the Jews were expecting him to carry out on me.” After meticulously considering the place where he was, he went directly to the house of a certain Mary, the mother of John, surnamed Mark, where many faithful were gathered in prayer, pleading with God to deign to come to the aid of the head of His Church.
            When St. Peter arrived at that house, he began to knock at the door. A girl, named Rhoda, went to see who it was. “Who is there?” she said. And Peter: “It is I, open.” The girl, recognising his voice well, almost beside herself with joy, did not pay attention to open the door and, leaving him outside, ran to inform the masters. “Do you not know? It is Peter.” But they said: “You are out of your mind, Peter is in prison and cannot be here at this hour.” But she kept insisting that it was really him. They then added: “What you have seen or heard may be his angel, who has come in his form to give us some news.” While they were discussing with the girl, Peter continued to knock louder saying: “Hey, open.” This prompted them to run quickly to open, and they realised that it truly was Peter.
            To all, it seemed a dream, and each thought they were seeing a dead man resurrected. Some asked who had freed him, others when, some were impatient to know if some miracle had been performed.
            Then Peter, to satisfy them all, made a sign with his hand for them to be silent, and told them in order what had happened with the angel and how he had been freed from prison. Everyone wept with tenderness and, praising God, thanked Him for the favour He had done them.
            Peter, no longer considering his life safe in Jerusalem, said to those disciples: “Go and report these things to James (the Lesser, Bishop of Jerusalem) and to the other brothers, and relieve them from the worry they are in because of me. As for me, I consider it appropriate to leave this city and go elsewhere.”
            When the news spread that God had so prodigiously saved the head of the Church, all the faithful were greatly consoled.
            The Catholic Church celebrates the memory of this glorious event on the first of August under the title of the Feast of St. Peter in Chains.
            But what became of Herod and his guards? When day broke, the guards who had heard and seen nothing went early in the morning to visit the prison. When they found Peter no longer there, they were seized with the deepest astonishment. The matter was immediately reported to Herod, who ordered that St. Peter be sought, but it was not possible for him to find him. Then, indignant, he had the soldiers put on trial and had them all condemned to death, perhaps for suspicion of negligence or infidelity, having found all the doors of the prison open.
            But the unfortunate Herod did not take long to pay the price for the injustices and torments inflicted on the followers of Jesus Christ. For some political matters, he had gone from Jerusalem to the city of Caesarea, and while he was enjoying the applause with which the people foolishly flattered him, calling him God, at that very moment he was struck by an angel of the Lord. He was carried out of the square and, amid indescribable pains, devoured by worms, he expired.
            This fact demonstrates how diligently God comes to the aid of His faithful servants, and gives a terrible warning to the wicked. They must greatly fear the hand of God, which severely punishes even in this present life those who despise religion, whether in sacred matters or in the person of His ministers.

CHAPTER XXIII. Peter in Rome. — He transfers the apostolic chair there. — His first letter. — Progress of the Gospel. Year 42 of Jesus Christ.
            The Apostle St. Peter, after fleeing from Jerusalem following the impulses of the Holy Spirit, decided to transfer the Holy See to Rome.
            Therefore, after holding his chair in Antioch for seven years, he set out for Rome. On his journey, he preached Jesus Christ in Pontus and Bithynia, which are two vast provinces of Asia Minor. Continuing his journey, he preached the Holy Gospel in Sicily and Naples, appointing St. Aspren as bishop of that city. Finally, he arrived in Rome in the Year forty-two of Jesus Christ, while an emperor named Claudius was reigning.
            Peter found that city in a truly deplorable state. It was, says St. Leo, an immense sea of iniquity, a cesspool of all vices, a forest of raging beasts. The streets and squares were strewn with bronze and stone statues worshipped as gods, and before those hideous idols incense was burned and sacrifices were made. The devil himself was honoured with vile filth. The most shameful actions were considered acts of virtue. Added to this were the laws that prohibited any new religion. The idolatrous priests and philosophers were also serious obstacles. Moreover, it was a matter of preaching a religion that disapproved of the worship of all gods, condemned all sorts of vices, and commanded the most sublime virtues.
            All these difficulties, instead of stopping the zeal of the Prince of the Apostles, ignited it even more in the desire to free that miserable city from the darkness of death. St. Peter, therefore, relying solely on the help of the Lord, entered Rome to make the metropolis of the empire the first seat of the priesthood, the centre of Christianity.
            The fame, moreover, of the virtues and miracles of Jesus Christ had already reached there. Pilate had sent a report to Emperor Tiberius, who, moved upon reading the holy life and death of the Saviour, had decided to count him among the Roman gods. But the Lord of Heaven and earth did not want to be confused with the foolish deities of the pagans and arranged for the Roman Senate to reject Tiberius’s proposal as contrary to the laws of the empire[19].
            Peter began to preach the Gospel to the Jews who then lived in Trastevere, that is, in a part of the city of Rome located across the Tiber. From the synagogue of the Jews, he passed to preach to the Gentiles, who with true joy rushed anxiously to receive Baptism. Their number became so great, and their faith so alive, that St. Paul shortly thereafter had to console the Romans by writing these words: “Your faith is proclaimed,” that is, it speaks for itself, extends its fame throughout the world[20]. Nor did the blessings of Heaven fall only on the lower people, but also on persons of the highest nobility. One could see men elevated to the highest offices of Rome abandoning the worship of false gods to place themselves under the pleasing yoke of Jesus Christ. Eusebius, Bishop of Caesarea, says that Peter’s arguments were so robust and insinuated themselves with such sweetness into the hearts of the listeners, that he became master of their affections and all remained as if enchanted by the words of life that came from his mouth and were not satisfied to listen to him. So great was the number of those who asked for Baptism that Peter, helped by some of his companions, administered it on the banks of the Tiber, in the same way that St. John the Baptist had administered it on those of the Jordan[21].
            Upon arriving in Rome, Peter lived in the suburb called Trastevere, not far from the place where the Church of Santa Cecilia was later built. From here arose the special veneration that the Trastevere inhabitants still hold towards the person of the Supreme Pontiff. Among the first to receive the faith was a senator named Pudens, who had held the highest offices of the State. He gave hospitality in his house to the Prince of the Apostles, and he took advantage of this to celebrate the Divine Mysteries, administer the Holy Eucharist to the faithful, and explain the truths of the faith to those who came to listen to him. That house was soon transformed into a temple consecrated to God under the title of the Shepherd. It is the oldest Christian temple in Rome, and it is believed to be the same one that is currently called St. Pudenziana. Almost simultaneously, another Church was founded by the same Apostle, which is believed to be the one that today is called St. Peter in Chains.
            St. Peter, seeing how Rome was so well-disposed to receive the light of the Gospel, and at the same time a very suitable place to maintain relations with all the countries of the world, established his chair in Rome, that is, he established that Rome would be the centre and place of his special dwelling, where the various Christian nations could and should turn in their doubts of religion and in their various spiritual needs. The Catholic Church celebrates the feast of the establishment of the chair of St. Peter in Rome on January 18.
            It should be noted here that by the seat or chair of St. Peter, one does not mean the material chair, but the exercise of that supreme authority that he received from Jesus Christ, especially when He told him that whatever he would bind or loose on earth would also be bound or loosed in Heaven. It refers to the exercise of that authority conferred upon him by Jesus Christ to shepherd the universal flock of the faithful, to support and preserve the other shepherds in the unity of faith and doctrine as the supreme pontiffs have always done from St. Peter to the reigning Leo XIII.
            Since the text is quite lengthy, I will provide a translation of the first part. If you would like the entire translated text, please let me know.
            Since the activities that Saint Peter had in Rome no longer allowed him to visit the churches he had founded in various countries, he wrote a long and sublime letter addressed especially to the Christians living in Pontus, Galatia, Bithynia, and Cappadocia, which are provinces of Asia Minor. He, as a loving father, directs his speech to his children to encourage them to be steadfast in the faith he had preached to them and especially warns them to guard against the errors that heretics, even at that time, were spreading against the doctrine of Jesus Christ.
            He then concludes this letter with the following words: ‘You, oh elders, that is, bishops and priests, I urge you to shepherd the flock of God that depends on you, governing it not by compulsion, but willingly, not for the sake of dishonest gain, but with a ready mind, and being examples to your flock. And you, oh young people, all you Christians, be subject to the priests with true humility, for God resists the proud and gives grace to the humble. Be temperate and watchful because your enemy the devil, like a roaring lion, goes about seeking whom he may devour, but resist him courageously in the faith.
            The Christians who are in Babylon (that is, in Rome) greet you, and especially Mark, my son in Christ, sends you greetings.
            The grace of the Lord be with all of you who live in Jesus Christ. Amen.[22]‘
            The Romans who had embraced the faith preached by Peter with great fervour expressed to Saint Mark, the faithful disciple of the Apostle, their strong desire that he put in writing what Peter preached. Saint Mark had indeed accompanied the Prince of the Apostles on several journeys and had heard him preach in many countries. Therefore, from what he had heard in the sermons and in private conversations with his master, and especially illuminated and inspired by the Holy Spirit, he was truly able to satisfy the pious desires of those faithful. Thus, he set out to write the Gospel, that is, a faithful account of the actions of the Saviour. Thus, this is what we have today under the name of the Gospel according to Saint Mark.
            Saint Peter from Rome sent various disciples of his to different parts of Italy and to many countries of the world. He sent Saint Apollinaris to Ravenna, Saint Trophimus to Gaul, specifically to the city of Arles, from where the Gospel spread to other countries of France. He sent Saint Mark to Alexandria in Egypt to found that church in his name. Thus, the city of Rome, the capital of the entire Roman Empire, the city of Alexandria, which was the first after Rome, and that of Antioch, the capital of the entire East, had the Prince of the Apostles as their founder, and thus became the three first patriarchal sees, among which the dominion of the Catholic world was divided for many centuries, always preserving the dependence of the Alexandrian and Antiochene patriarchs on the Roman Pontiff, head of the whole Church, universal pastor, centre of unity. While Saint Peter sent many of his disciples to preach the Gospel elsewhere, he ordained priests in Rome, consecrated bishops, among whom he had chosen Saint Zeno as vicar to act in his stead on occasions when some serious matter obliged him to leave that city.

CHAPTER XXIV. Saint Peter defines an issue at the Council of Jerusalem. — Saint James confirms his judgment. Year of Jesus Christ 50.
            Rome was the ordinary residence of the Prince of the Apostles, but his care had to extend to all Christian faithful. Therefore, whenever difficulties or questions arose regarding matters of religion, he would send one of his disciples, or write letters on the matter, and sometimes he would go himself in person, as he did on the occasion when a question arose in Antioch between the Jews and the Gentiles.
            The Jews believed that, in order to be good Christians, it was necessary to receive circumcision and observe all the ceremonies of Moses. The Gentiles refused to submit to this demand of the Jews, and the matter reached such a point that it caused serious harm and scandal among the simple faithful and among the very preachers of the Gospel. Therefore, Saint Paul and Saint Barnabas deemed it good to appeal to the judgment of the head of the Church and the other Apostles, so that with their authority they could resolve any doubt.
            Saint Peter therefore went from Rome to Jerusalem to convene a general council. Since the Lord has promised His assistance to the head of the Church, so that his faith may not fail, He certainly assists him also when the principal pastors of the Church are gathered with him, especially since Jesus Christ assured us that He would indeed be in the midst of those who, even if only two, gathered in His name. When the Prince of the Apostles arrived in that city, he invited all the other Apostles and all the primary pastors he could gather. Then Paul and Barnabas, welcomed into the council, presented their message on behalf of the Gentiles of Antioch. They showed the reasons and fears of both sides, asking for their deliberation for the peace and security of consciences. “There are,” said Saint Paul, “some of the sect of the Pharisees, who have believed and assert that it is necessary that, as the Jews, the Gentiles also be circumcised and must observe the law of Moses if they wish to obtain salvation.”
            That venerable assembly began to examine this point, and after mature discussion on the proposed matter, Peter rose and began to speak saying: “Brothers, you know well how God chose me to make known to the Gentiles the light of the Gospel and the truths of the faith, as happened with Cornelius the Centurion and all his family. Now, God who knows the hearts of men, has borne witness to those good Gentiles by sending upon them the Holy Spirit, as He had done upon us, and He made no distinction between us and them, showing that faith had purified them from the impurities that previously excluded them from grace. Therefore, the matter is clear: without circumcision, the Gentiles are justified by faith in Jesus Christ. Why then do we want to test God, as if provoking Him to give us a more certain proof of His will? Why impose on these our Gentile brothers a yoke that we and our fathers have been unable to bear? Therefore, we believe that by the grace of our Lord Jesus Christ, both Jews and Gentiles must be saved.”
            After the judgment of the Vicar of Jesus Christ, the whole assembly fell silent and was quiet. Paul and Barnabas confirmed what Peter had said, recounting the conversions and the miracles that God had been pleased to work through them among the Gentiles they had converted to the Gospel.
            When Paul and Barnabas had finished speaking, Saint James, Bishop of Jerusalem, confirmed Peter’s judgment by saying: “Brothers, now pay attention to me as well. Peter rightly said that from the beginning God granted grace to the Gentiles, forming a single people to glorify His holy name. Now this is confirmed by the words of the prophets, which we see fulfilled in these facts. For this reason, I judge with Peter that the Gentiles should not be troubled after they have converted to Jesus Christ. Only it seems to me necessary to order them that, with regard to the weak conscience of the Jewish brothers and to facilitate the union between these two peoples, it be prohibited to eat things sacrificed to idols, strangled meats, blood, and fornication should also be prohibited.”
            This last thing, that is, fornication, did not need to be prohibited as it is entirely contrary to the dictates of reason and forbidden by the sixth article of the Decalogue. However, this prohibition was renewed regarding the Gentiles, because in the worship of their false deities they thought it was lawful, indeed pleasing, to make offerings of unclean and obscene things.
            The judgment of Saint Peter thus confirmed by Saint James pleased the whole council. Therefore, by common agreement, they decided to choose authoritative persons to send to Antioch with Paul and Barnabas. To these, in the name of the council, letters were delivered containing the decisions made. The letters were of this tenor: “The Apostles and priests, brothers to the Gentile brothers who are in Antioch, Syria, Cilicia, greetings. Having heard that some coming from here have troubled and distressed your consciences with arbitrary ideas, it seemed good to us here gathered to choose and send to you Paul and Barnabas, men very dear to us, who have sacrificed their lives and exposed themselves to danger for the name of our Lord Jesus Christ. With them we send Silas and Judas, who will deliver our letters to you and will confirm to you verbally the same truths. In fact, it has been judged by the Holy Spirit and by us not to impose on you any other burden, except that which you must observe, namely to abstain from things sacrificed to idols, from strangled meats, from blood, and from fornication. By abstaining from these things, you will do well. Stay in peace.”
            This was the first general council presided over by Saint Peter, where, as Prince of the Apostles and head of the Church, he defined the question with the assistance of the Holy Spirit. Thus, every faithful Christian must believe that the things defined by the general councils gathered and confirmed by the Supreme Pontiff, Vicar of Jesus Christ and successor of Saint Peter, are very certain truths, which give the same reasons for credibility as if they came from the mouth of the Holy Spirit, because they represent the Church with its head, to whom God has promised His infallibility until the end of the ages.

CHAPTER XXV. Saint Peter confers the fullness of the Apostolate to Saint Paul and Saint Barnabas. — He is warned by Saint Paul. — He returns to Rome. Year 54 of Jesus Christ.
            God had already made known several times that He wanted to send Saint Paul and Saint Barnabas to preach to the Gentiles. But until then, they exercised their sacred ministry as simple priests, and perhaps also as bishops, without having yet been conferred the fullness of the apostolate. When they went to Jerusalem because of the council and recounted the wonders performed by God through them among the Gentiles, they also engaged in special conversations with Saint Peter, James, and John. They recounted, says the sacred text, great wonders to those who held the highest positions in the Church, among whom were certainly the three named Apostles, who considered themselves as the three main pillars of the Church. It was on this occasion, says Saint Augustine, that Saint Peter, as head of the Church, Vicar of Jesus Christ and divinely inspired, conferred upon Paul and Barnabas the fullness of the apostolate, with the task of bringing the light of the Gospel to the Gentiles. Thus, Saint Paul was elevated to the dignity of Apostle, with the same fullness of powers enjoyed by the other Apostles established by Jesus Christ.
            While Saint Peter and Saint Paul were staying in Antioch, an event occurred that deserves to be reported. Saint Peter was certainly convinced that the ceremonies of the law of Moses were no longer obligatory for the Gentiles. However, when he was with the Jews, he ate in the Jewish manner, fearing to offend them if he acted otherwise. Such condescension caused many Gentiles to grow cold in their faith. Thus, aversion arose between Gentiles and Jews, and the bond of charity that characterises the true followers of Jesus Christ was broken. Saint Peter was unaware of the rumours that were circulating about this matter. But Saint Paul, noticing that Peter’s conduct could generate scandal in the community of the faithful, thought to correct him publicly, saying: “If you, being a Jew, have come to know by faith that you can live like the Gentiles and not like the Jews, why do you want to compel the Gentiles to observe the Jewish law by your example?” Saint Peter was very pleased with this advice, as it publicly declared to all the faithful that the ceremonial law of Moses was no longer obligatory, and as one who preached to others the humility of Jesus Christ, he knew how to practise it himself, showing no sign of resentment. From then on, he had no regard for the ceremonial law of Moses.
            It should be noted here, however, with the Holy Fathers, that what Saint Peter was doing was not wrong in itself, yet it provided Christians with a reason for discord. It is also believed that Saint Peter agreed with Saint Paul regarding the correction to be made publicly, so that the cessation of the ceremonial law of Moses would be more widely known.
            From Antioch, he went to preach in various cities until he was warned by God to return to Rome, to assist the faithful in a fierce persecution stirred up against Christians. When Saint Peter arrived in that city, Nero was governing the empire, a man full of vices and consequently the most opposed to Christianity. He had deliberately set fire in various places in that capital, so that much of it was largely consumed by flames; and he then blamed the Christians for that wicked act.
            In his cruelty, Nero had ordered the execution of a virtuous philosopher named Seneca, who had been his teacher. His own mother fell victim to that unnatural son. But the gravity of these misdeeds made a terrible impression even on Nero’s hardened heart, so much so that he seemed to see spectres accompanying him day and night. Therefore, he sought to appease the infernal shadows, or rather the remorse of his conscience, with sacrifices. Wanting to procure some relief, he had the most reputable magicians sought out, to make use of their magic and their spells. The magician Simon, the same one who had tried to buy the gifts of the Holy Spirit from Saint Peter, took advantage of the absence of the Holy Apostle to go there and, through flattery towards the emperor, discredit the Christian religion.

CHAPTER XXVI. Saint Peter raises a dead man. Year 66 of Jesus Christ.
            Simon the Magician knew that if he could perform some miracle, he would gain great credit. Those miracles that Saint Peter was performing everywhere only served to ignite in him more envy and anger. Therefore, he was studying some trick to make himself appear superior to Saint Peter. He confronted him several times, but always came away full of confusion. And since he boasted of being able to heal ailments, prolong life, and raise the dead—things he saw done by Saint Peter—it happened that he was invited to do the same. A young man from a noble family and a relative of the emperor had died. His parents, being inconsolable, were advised to turn to Saint Peter to bring him back to life. Others, instead, to invite Simon.
            Both arrived at the house of the deceased at the same time. Saint Peter willingly agreed to let Simon try to restore life to the dead man. He knew that only God can perform true miracles, and that no one can boast of having performed them except by divine virtue and in confirmation of the Catholic faith, and that therefore all the efforts of the wicked Simon would be in vain. Full of arrogance and driven by the evil spirit, Simon foolishly accepted the challenge, and, convinced he would win, proposed the following condition. If Peter succeeds in raising the dead, I will be condemned to death, but if I give life to this corpse, Peter will pay with his head. Since none of those present refused that proposal, and Saint Peter willingly accepted it, the magician set to work.
            He approached the coffin of the deceased and, invoking the demon and performing a thousand other spells, it seemed to some that the cold corpse showed some sign of life. Then Simon’s supporters began to shout that Peter must die.
            The Holy Apostle laughed at that deception and, modestly asking everyone to be silent for a moment, said: “If the dead man has been raised, let him rise, walk, and speak; si resuscitatus est, surgat, ambulet, fabuletur. It is not true that he moves his head or shows any sign of life. It is your imagination that makes you think so. Command Simon to step away from the bed, and you will soon see all hope of life vanish from the dead man.[23]”
            So it was done, and the one who had previously been dead continued to lie like a stone devoid of spirit and motion. Then the Holy Apostle knelt a short distance from the coffin and fervently prayed to the Lord, begging Him to glorify His holy name to the confusion of the wicked and to the comfort of the good. After a brief prayer, turning to the corpse, he said aloud: “Young man, arise; Jesus Lord gives you life and health.”
            At the command of this voice, to which death was accustomed to obey, the spirit promptly returned to vivify that cold body, and so that it would not seem an illusion, he stood up, spoke, walked, and was given food. In fact, Peter took him by the hand and, alive and well, returned him to his mother. That good woman did not know how to express her gratitude to the Saint, and humbly begged him not to leave her house, so that he who had risen by his hands would not be abandoned. Saint Peter comforted her, saying: “We are servants of the Lord. He has raised him and will never abandon him. Do not fear for your son, for he has his guardian.”
            Now it remained for the magician to be condemned to death, and already a crowd was ready to stone him under a rain of stones, if the Apostle, moved to pity for him, had not asked that he be left alive, saying that for him the shame he had experienced was punishment enough. “Let him live,” he said, “but let him live to see the Kingdom of Jesus Christ grow and expand ever more.”

CHAPTER XXVII. Flight. — Fall. — The desperate death of Simon the Magician. Year 67 of Jesus Christ.
            In the resurrection of that young man, the magician Simon should have admired the goodness and charity of Peter and at the same time recognised the intervention of divine power, and thus abandon the demon he had served for so long. However, pride made him even more obstinate. Animated by the spirit of Satan, he became more furious than ever and resolved at all costs to take revenge against Saint Peter. With this thought, one day he went to Nero and told him that he was disgusted with the Galileans, that is, the Christians, that he was determined to abandon the world, and that to give everyone an infallible proof of his divinity, he wanted to ascend to Heaven by himself.
            Nero was very pleased with the proposal. Since he always desired to find new pretexts to persecute Christians, he had Saint Peter notified, who, according to him, was considered a great expert in magic, and challenged him to do the same and to prove that Simon was a liar, that if he did not do so, he himself would be judged a liar and impostor, and as such condemned to be beheaded. The Apostle, supported by the protection of Heaven, which never fails to come to the defence of truth, accepted the invitation. Saint Peter, therefore, without any human assistance, armed himself with the invincible shield of prayer. He also ordered all the faithful to unite their prayers with his through fasting. He ordered all the faithful to invoke divine mercy with universal fasting and continuous prayers. The day on which these religious practises were performed was Saturday, and from this came the Saturday fast, which was still practised in Rome in the time of St. Augustine in memory of this event.
            On the contrary, the magician Simon, all emboldened by the favour promised to him by his demons, was preparing to plot and complete the fraud with them, and in his madness believed he could strike a blow against the Church of Jesus Christ. The designated day arrived. An immense crowd of people was gathered in a large square in Rome. Nero himself, with all his court, dressed in shining garments of gold and gems, was seated on a platform under a richly adorned pavilion, watching and encouraging his champion. A deep silence fell. Simon appeared dressed as if he were a God and, pretending to be calm, showed confidence in obtaining victory. While he was delivering pompous speeches, suddenly a chariot of fire appeared in the sky (it was all a diabolical illusion and a game of imagination), and being immersed in the magician in the sight of all the people, the demon lifted him off the ground and transported him through the air. He was already touching the clouds and beginning to disappear from the sight of the people, who, with their eyes raised upwards, rejoicing in wonder and clapping their hands, shouted: Victory! Miracle! Glory and honour to Simon, true son of the Gods!
            Peter, in the company of St. Paul, without any ostentation, knelt on the ground and, with his hands raised to Heaven, fervently prayed to Jesus Christ to come to the aid of His Church to make truth triumph before that deluded people. Said and done: the hand of Almighty God, which had allowed the evil spirits to lift Simon to that height, suddenly took away all their power, so that, deprived of strength, they had to abandon him in the gravest danger and at the height of his glory. Stripped of Simon’s diabolical virtue, abandoned to the weight of his fat body, he fell with a disastrous crash, and plummeted to the ground with such force that, shattering all his limbs, his blood splattered even on Nero’s tribunal. Such a fall occurred near a temple dedicated to Romulus, where today the Church of Saints Cosmas and Damian exists.
            The unfortunate Simon would certainly have lost his life if Saint Peter had not invoked God in his favour. Peter, says St. Maximus, prayed to the Lord to free him from death, both to make Simon aware of the weakness of his demons and because, confessing the power of Jesus Christ, he would implore from Him the forgiveness of his sins. But he who had long professed to despise the graces of the Lord was too obstinate to yield even in this case where God abounded in His mercy. Simon, having become the object of mockery for all the people, full of confusion, begged some of his friends to take him away from there. Taken to a nearby house, he survived a few more days, until, overwhelmed by pain and shame, he resorted to the desperate decision to rid himself of those miserable remnants of life and, throwing himself out of a window, voluntarily took his own life[24].
            The fall of Simon is a vivid image of the fall of those Christians who, either renouncing the Christian religion or neglecting to observe it, fall from the sublime degree of virtue to which the Christian faith has raised them, and miserably ruin themselves in vices and disorders, to the dishonour of the Christian character and the religion they profess, and with sometimes irreparable damage to their souls.

CHAPTER XXVIII. Peter is sought for death. — Jesus appears to him and predicts his imminent martyrdom. — The holy Apostle’s Testament.
            The punishment inflicted on Simon the Magician, while making evident the vengeance of Heaven, greatly contributed to increasing the number of Christians. Nero, however, seeing a multitude of people abandoning the profane worship of the Gods to profess the religion preached by Saint Peter, and having noticed that the Holy Apostle had succeeded in winning over people favoured by him, and those same people who were instruments of iniquity in court, felt his anger against Christians double and began to become even more cruel towards them.
            In the midst of the fury of that persecution, Peter was tireless in encouraging the faithful to be steadfast in faith until death and in converting new Gentiles, so that the blood of the martyrs, far from terrifying Christians and diminishing their number, was a fruitful seed that multiplied them every day. Only the Jews of Rome, perhaps spurred on by the Jews of Judea, remained obstinate. Therefore, God, wanting to come to the ultimate test to overcome their obstinacy, had His Apostle publicly predict that shortly He would raise up a king against that nation, who, after reducing it to the gravest distress, would level their city to the ground, forcing its citizens to die of hunger and thirst. Then, he said to them, they would see some eat the bodies of others and consume each other, until, having fallen prey to their enemies, they would see before their eyes their wives, daughters, and children cruelly torn apart and killed upon the stones, their very lands would be reduced to desolation and ruin by sword and fire. Those who escape the common disaster will be sold like pack animals and subjected to perpetual servitude. Such evils will come upon you, oh children of Jacob, because you rejoiced at the death of the Son of God and now refuse to believe in Him[25].
            But knowing well that the ministers of persecution would toil in vain if they did not remove the head of the Christians, they turned against him to have him in their hands and put him to death. The faithful, considering the loss they would suffer with his death, sought every means to prevent him from falling into the hands of the persecutors. When they realised that it was impossible for him to remain hidden any longer, they advised him to leave Rome and retreat to a place where he was less known. Peter refused such advice suggested by filial love and rather ardently desired the crown of martyrdom. But, as the faithful continued to pray him to do this for the good of the Church of God, that is, to try to preserve his life to instruct, confirm the believers in faith, and win souls for Christ, he finally consented and decided to leave.
            At night he took leave of the faithful to escape the fury of the idolaters. But when he reached outside the city, through the ‘Porta Capena’ gate, now called the San Sebastiano Gate, Jesus Christ appeared to him in the same form in which he had known Him and frequented for many years. The Apostle, although surprised by this unexpected appearance, nevertheless, according to his readiness of spirit, took courage to ask Him, saying: “Oh Lord, where are you going?” Domine, quo vadis? Jesus replied: “I come to Rome to be crucified again.” Having said this, He disappeared.
            From those words, Peter understood that his own crucifixion was imminent, for he knew that the Lord could no longer be crucified again for Himself, but must be crucified in the person of His Apostle. In memory of this event, outside the San Sebastiano Gate, a church was built, still called today “Domine, quo vadis,” or “Santa Maria ad Passus,” that is, Saint Mary at the Feet, because the Saviour in that place, where He spoke to Saint Peter, left the sacred imprint of His feet on a stone. This stone is still preserved in the Church of San Sebastiano.
            After that warning, Saint Peter turned back and, when questioned by the Christians of Rome about the reason for his swift return, he told them everything. No one had any doubt that Peter would be imprisoned and would glorify the Lord by giving his life for Him. Therefore, in fear of falling at any moment into the hands of the persecutors and that in those calamitous moments the Church would be left without its supreme pastor, Peter thought to appoint some more zealous bishops, so that one of them would succeed him in the Pontificate after his death. These were Saint Linus, Saint Cletus, Saint Clement, and Saint Anacletus, who had already assisted him in the office of his vicars in various needs of the Church.
            Not content with having thus provided for the needs of the Papal See, Saint Peter also wanted to send a letter to all the faithful, as if for his testament, that is, a second letter. This letter is addressed to the universal body of Christians, naming in particular those of Pontus, Galatia, and other provinces of Asia where he had preached.
            After referring again to the things already mentioned in his first letter, he recommends always keeping their eyes on Jesus the Saviour, guarding against the corruption of this age and worldly pleasures. To resolve them to remain steadfast in virtue, he sets before them the rewards that the Saviour has prepared in the eternal kingdom of Heaven. At the same time, he recalls to their memory the terrible punishments with which God often punishes sinners even in this life, but infallibly in the next with the eternal penalty of fire. Then, turning his thoughts to the future, he predicts the scandals that many wicked men would present, the errors they would disseminate, and the tricks they would use to propagate them. “But know this,” he says, “that these are all impostors and seducers of souls, like springs without water and dark mists driven by the winds, who promise a freedom that always ends in a miserable slavery, in which they themselves are ensnared; after which judgment, perdition, and fire are reserved for them.”
            “For me,” he continues, “I am certain, according to the revelation received from Our Lord Jesus Christ, that shortly I must leave this tabernacle of my body, but I will ensure that even after my death you have the means to recall such things to your mind. Be assured, the promises of the Lord will never fail. The final day will come when the Heavens will cease to be, the elements will be dissolved or devoured by fire, and the earth with all that it contains will be consumed. Therefore, be occupied in works of piety, let us patiently and joyfully await the coming of the day of the Lord, and, according to His promises, let us live in such a way as to pass to the contemplation of the heavens and the possession of eternal glory.”
            Then he urges them to keep themselves free from sin and to constantly believe that the long patience that the Lord often shows us is for our common good. He strongly recommends not to interpret the Holy Scriptures with private understanding of each individual, and particularly notes the letters of Saint Paul, whom he calls his dearest brother, of whom he says: “Jesus Christ delays his coming to give you time to convert. These things were written to you by Paul, our dearest brother, according to the wisdom that has been given to him by God. He does the same in all his letters, where he speaks of these same things. However, be very careful that in these letters there are some things hard to understand, which ignorant and unstable men twist to their own destruction, as they do with other parts of the Holy Scripture, which they misuse to their own perdition.” These words deserve to be carefully considered by Protestants, who want to entrust the interpretation of the Bible to any man of the people, no matter how uncultivated and ignorant he may be. What Saint Peter says can be applied to these words, namely that the whimsical interpretation of the Bible resulted in their own destruction: ad suam ipsorum perditionem[26].

CHAPTER XXIX. In prison Saint Peter converts Processus and Martinian. — His martyrdom [27]. Year 67 of the Common Era.
            Finally, the moment had come when the predictions made by Jesus Christ regarding the death of his Apostle had to be fulfilled. So many labours deserved to be crowned with the palm of Martyrdom. One day, feeling all aflame with love for the person of the Divine Saviour and eagerly desiring to join Him as soon as possible, he was surprised by persecutors who immediately bound him and led him to a deep and dark prison called Mamertine Prison, where the most notorious criminals were usually confined[28]. Divine Providence arranged for Nero to be away from Rome for some time due to government affairs, thus, Saint Peter remained in prison for about nine months. But the true servants of the Lord know how to promote the glory of God at all times and in all places.
            In the darkness of the prison, Peter, exercising the cares of his apostolate and especially the ministry of the Divine Word, had the consolation of converting to Jesus Christ the two guards of the prison, named Processus and Martinian, along with 47 other people who were confined in the same place.
            It is said, and confirmed by the authority of accredited writers, that since there was no water there to administer Baptism to those new converts, God caused a perennial spring to gush forth at that moment, whose waters continue to flow even today. Travellers who go to Rome make it a point to visit the Mamertine Prison, which is at the foot of the Capitol, where the miraculous fountain still springs forth. That building, both underground and above ground, is an object of great veneration among Christians.
            The ministers of the emperor tried several times to overcome the steadfastness of the holy Apostle, but, seeing that all their efforts were in vain, and moreover seeing that, even in chains, he did not cease to preach Jesus Christ and thus increase the number of Christians, they decided to silence him with death. It was one morning when Peter saw the prison open. The executioners entered, bound him tightly, and announced that he was to be led to execution. Oh! Then his heart was filled with joy. “I rejoice,” he exclaimed, “because soon I will see my Lord. Soon I will go to meet Him whom I have loved and from whom I have received so many signs of affection and mercy.”
            Before being led to execution, the holy Apostle, according to Roman law, had to undergo painful flogging. This caused him great joy, for thus he became an ever more faithful follower of his Divine Master, who before being crucified underwent similar punishment.
            The path he took to the place of execution is also worth noting. The Romans, conquerors of the world, after subjugating some nations, prepared the procession of triumph on a magnificent chariot in the valley or rather in the plain at the foot of the Vatican hill. From there, by the sacred way, also called the triumphal way, the victors ascended triumphantly to the Capitol. Saint Peter, after having subjected the world to the sweet yoke of Christ, was also led out of prison and along the same road to the place where those great solemnities were being prepared.
            Thus, he also celebrated the ceremony of triumph and offered himself as a holocaust to the Lord, outside the gate of Rome, just as outside Jerusalem his Divine Master had been crucified.
            Between the Janiculum[29] hill and the Vatican, there was a valley where, gathering the waters, a marsh was formed. On the other peak of the mountain overlooking the marsh was the place destined for the martyrdom of the greatest man in the world. The intrepid athlete, when he arrived at the place of execution and saw the cross on which he was condemned to die, full of courage and joy exclaimed: “Hail, Oh cross, salvation of nations, standard of Christ, Oh dearest cross, hail, Oh comfort of Christians. You are what assures me the way to Heaven, you are what assures me entry into the Kingdom of Glory. You that I once saw reddened with the most holy blood of my Master, today be my help, my comfort, my salvation.[30]“
            However, Saint Peter considered it too great an honour for himself to die in a manner similar to that of his Divine Master. Therefore, he prayed to his crucifiers that, as a grace, they would allow him to die with his head down. Since this manner of dying caused him more suffering, the grace was easily granted to him. But his body could not naturally remain on the cross if his hands and feet were only nailed. Therefore, his holy limbs were bound with ropes to that hard trunk.
            He was accompanied to the place of execution by an infinite crowd of Christians and infidels. That man of God, amidst the very torments, almost forgetting himself, consoled the first so that they would not grieve for him and worked to save the latter, urging them to leave the worship of idols and embrace the Gospel, so that they could know the one true God, creator of all things. The Lord, who always directed the zeal of such a faithful minister, consoled him in those last agonies with the conversion of a great number of idolaters of every condition and sex[31].
            While Saint Peter hung on the cross, God also wished to console him with a heavenly vision. Two angels appeared to him with two crowns of lilies and roses, to indicate to him that his sufferings had come to an end and that he was to be crowned with glory in blessed eternity[32].
            Saint Peter achieved such a noble triumph on the cross on June 29, in the seventieth year of Jesus Christ and the sixty-seventh of the Common Era. On the same day that Saint Peter died on the cross, Saint Paul, under the sword of the same tyrant, glorified Jesus Christ by being beheaded. This was truly a glorious day for all the Churches of Christendom, but especially for that of Rome, which, after being founded by Peter and long nourished with the doctrine of both these Princes of the Apostles, is now consecrated by their martyrdom, by their blood, and exalted above all the churches of the world.
            Thus, while the destruction of the holy city of Jerusalem was imminent and its temple was to be burned, Rome, which was the capital and mistress of all nations, became through those two Apostles the Jerusalem of the New Covenant, the eternal city, and far more glorious than the old Jerusalem, as the grace of the Gospel and the priesthood of the new law are greater than the priesthood, all the ceremonies, and figures of the old law.
            Saint Peter was martyred at the age of 86, after a pontificate of 35 years, 3 months, and 4 days. He spent three years especially in Jerusalem. He then held his chair for seven years in Antioch, the remainder in Rome.

CHAPTER XXX. The tomb of Saint Peter. — The attack on his body.
            As soon as Saint Peter took his last breath, many Christians left the place of execution weeping for the death of the supreme Shepherd of the Church. Moreover, Saint Linus, his disciple and immediate successor, two priest brothers Saint Marcellus and Saint Apuleius, Saint Anacletus, and other fervent Christians gathered around the cross of Saint Peter. When the executioners then left the place of martyrdom, they laid the body of the holy Apostle, anointed it with precious perfumes, embalmed it, and took it to be buried near the Circus, that is, near Nero’s gardens on the Vatican Hill, precisely in the place where it is still venerated today. His body was placed in a site where many martyrs, disciples of the holy Apostles and early devotees of the Catholic Church, had already been buried, who by order of Nero had been exposed to wild beasts, or crucified, or burned, or killed by unheard-of torments. Saint Anacletus had erected a small cemetery there, in one corner of which he raised a kind of oratory where the body of Saint Peter rests. This site became famous, and all the popes succeeding Saint Peter always showed a lively desire to be buried there.
            Shortly after the death of Saint Peter, some Christians from the East came to Rome, who, considering it a great treasure to possess the relics of the holy Apostle, resolved to acquire them. But, knowing that it would be useless to try to buy them with money, they thought of stealing them, as if they were their own, and bringing them back to those places from where the saint had come. Therefore, they courageously went to the tomb, extracted the body from there, and took it to the catacombs, which are an underground place, currently called Saint Sebastian, with the intention of sending it to the East as soon as the opportunity arose.
            God, however, who had called that great Apostle to Rome to glorify it with martyrdom, also arranged for his body to be preserved in that city and to make that church the most glorious in the world. Therefore, when those Easterners went to carry out their plan, a storm arose with such a strong whirlwind that, due to the rumbling of the thunder and the flashing of the lightning, they were forced to interrupt their work.
            The Christians of Rome noticed what had happened, and in great numbers, having left the city, they took the body of the holy Apostle back and brought it again to the Vatican Hill from where it had been taken[33].
            In the year 103, Saint Anacletus, having become Supreme Pontiff, seeing that the persecutions against Christians had somewhat calmed, at his own expense raised a small temple to enclose the relics and the entire tomb existing there. This is the first church dedicated to the Prince of the Apostles.
            This sacred deposit remained exposed to the veneration of the faithful until the middle of the Third Century. Only in the year 221, due to the ferocity with which Christians were persecuted, fearing that the bodies of the holy Apostles Peter and Paul would be profaned by the infidels, were they transported by the Pontiff to the catacombs called the Cemetery of Saint Callixtus, in that part which today is called the Cemetery of Saint Sebastian. But in the year 255, Pope Saint Cornelius, at the prayer and request of Saint Lucina and other Christians, brought the body of Saint Paul back on the way to Ostia, to the place where he had been beheaded. The body of Saint Peter was again transported and placed in the original tomb at the foot of the Vatican Hill.

CHAPTER XXXI. Tomb and Basilica of Saint Peter in the Vatican.
            In the early centuries of the Church, the faithful could not mostly go to the tomb of Saint Peter without the grave danger of being accused as Christians and brought before the tribunals of the persecutors. However, there was always a great gathering of people who came from distant lands to invoke the protection of Heaven at the tomb of Saint Peter. But when Constantine became the master of the Roman Empire and put an end to the persecutions, then everyone could freely show themselves as followers of Jesus Christ, and the tomb of Saint Peter became the sanctuary of the Christian world, where people came from every corner to venerate the relics of the first Vicar of Jesus Christ. The Emperor himself publicly professed the Gospel, and among the many signs he gave of his attachment to the Catholic religion, one was that he had various churches built, including one in honour of the Prince of the Apostles, which is why it is sometimes also called the Constantinian Basilica, more commonly known as St. Peter’s Basilica.
            Therefore, in the year 319, Constantine, at his own initiative and at the invitation of Saint Sylvester, established that the site of the new Church be at the foot of the Vatican, with the design that it would encompass the small temple built by Saint Anacletus, which until that time had been the object of common veneration. On the day that Emperor Constantine wanted to begin the holy undertaking, he laid down the imperial diadem and all the royal insignia on the site, then prostrated himself on the ground and shed many tears out of devoted tenderness. Taking up the spade, he began to dig the ground with his own hands, thus starting the excavation of the foundations of the new basilica. He himself wanted to form the design and establish the space that was to encompass the new temple. Also, to encourage others to lend a hand to the work with eagerness, he wanted to carry on his shoulders twelve small boxes of earth in honour of the twelve Apostles. Then the body of Saint Peter was unearthed, and in the presence of numerous faithful and clergy, it was placed by Saint Sylvester in a large silver chest, with another gilded bronze chest placed immovably on the ground above it. The urn that contained the sacred deposit was five feet high, wide, and long. A large cross of pure gold weighing one hundred and fifty pounds, upon which were inscribed the names of Saint Helena and her son Constantine, was placed above it. Once that majestic building was completed, a crypt or underground chamber entirely adorned with gold and precious gems, surrounded by a multitude of gold and silver lamps, was prepared to house the precious treasure: the head of Saint Peter. Saint Sylvester invited many bishops and Christian faithful from all over the world attended this solemnity. To encourage them even more, he opened the treasure of the Church and granted many indulgences. The gathering was extraordinary. The solemnity was majestic. It was the first consecration that was made publicly with rites and ceremonies such as are still practised today in the consecration of sacred buildings. The function was completed in the year 324 on the eighteenth of November. The urn of Saint Peter, thus closed, was never reopened, and it has always been an object of veneration throughout Christendom. Constantine donated many resources for the decor and preservation of that august building. All the supreme Pontiffs competed to make the tomb of the Prince of the Apostles glorious.
            But all human things wear out over time, and St. Peter’s Basilica found itself in danger of ruin in the Sixteenth Century. Therefore, the Pontiffs decided to completely rebuild it. After much study, after great efforts and expenses, the foundation stone of the new temple was laid in the year 1506. The great Pope Julius II, despite his advanced age and the deep chasm he had to descend to reach the base of the dome’s pillar, nevertheless wanted to descend in person to solemnly establish and place the first stone. It is difficult to describe the efforts, the work, the money, the time, and the men that were employed in this marvellous construction.
            The work was completed over the span of one hundred and twenty years, and finally Urban VIII, assisted by 22 cardinals and all those dignitaries who usually take part in papal functions, solemnly consecrated the majestic basilica on November 18, 1626, that is, on the same day that Saint Sylvester had consecrated the ancient basilica erected by Constantine. Throughout this time, amidst so many restorations and construction works, the relics of Saint Peter underwent no translation. Neither the urn nor the bronze chest were moved, nor was the crypt opened. The new floor, having to be somewhat elevated above the old one, was arranged to enclose the primitive chapel and thus leave the altar consecrated by Saint Sylvester intact. In this regard, it is noted that when the Architect Giacomo della Porta raised the layers of the floor around the old altar to overlay it with the new, he discovered the window that corresponded to the sacred urn. Lowering a light inside, he recognised the golden cross placed there by Constantine and his mother Saint Helena. He immediately reported everything to the Pope, who in 1594 was Clement VIII, and, accompanied by Cardinals Bellarmino and Antoniano, he personally went to the site and found what the architect had reported. The Pontiff did not want to open either the tomb or the urn, nor did he allow anyone to approach them, rather he ordered that the opening be sealed with cement. From then on, the tomb was never opened again, nor did anyone approach those venerable relics.
            Travellers who go to Rome to visit the great Basilica of Saint Peter in the Vatican, when they first see it, remain as if enchanted. Also, the most famous figures for intellect and science, when returning to their countries, can only give a faint idea of it.
            Here is what can be easily understood. The church is adorned with the most exquisite marbles that could be obtained. Its breadth and elevation reach a point that astonishes the eye that gazes upon it. The floor, the walls and the vault are decorated with such mastery that they seem to have exhausted all the inventions of art. The dome, which, so to speak, rises to the clouds, is a compendium of all the beauties of painting, sculpture, and architecture. Above the dome, indeed above the very cupola, there is a sphere or ball of gilded bronze that, viewed from the ground, looks like a small game ball. But those who ascend and enter see a globe within which sixteen people can comfortably sit. In a word, in this Basilica, everything is so beautiful, so rare, and so well-crafted that it surpasses what can be imagined in the world. Princes, kings, monarchs, and emperors have contributed to adorn this marvellous building with magnificent gifts sent to the tomb of Saint Peter, often brought there by them from the most distant lands.
            And it is precisely in the centre of such a magnificent building that rest the precious ashes of a poor fisherman, a man without human erudition and without riches, whose fortune consisted of a net. And this was willed by God so that men might understand how God, in His omnipotence, takes the most humble man in the eyes of the world to place him on the glorious throne to govern His people. They will also understand how He honours, even in this life, His faithful servants, and thus form some idea of the immense glory reserved in Heaven for those who live and die in His divine service. Kings, princes, emperors, and the greatest monarchs of the earth have come to implore the protection of the one who was taken from a boat to be made the supreme shepherd of the Church. Even heretics and infidels were compelled to respect him. God could have chosen the supreme shepherd of His Church from among the greatest and wisest of the earth. But then perhaps those wonders would have been attributed to their wisdom and power, which God wanted to be entirely recognised as coming from His omnipotent hand.
            Only in very rare cases have the popes allowed the relics of this great protector of Rome to be transported elsewhere. Therefore, few places in Christendom can boast possessing them: all the glory is in Rome.
            Whoever would wish to write about the many pilgrimages made there at all times, from all parts of the world and from every class of people, the multitude of graces received there and the astounding miracles performed there would have to write many large volumes.
            Meanwhile, filled with feelings of sincere gratitude, as a conclusion and fruit of what we have said about the actions of the Prince of the Apostles, we raise fervent prayers to the throne of the Most High God. We pray this fortunate Vicar and glorious martyr to deign to turn a merciful gaze from Heaven upon the present needs of His Church, to deign to protect and support her in the fierce assaults she must endure daily from her enemies, to obtain strength and courage for her successors, for all bishops, and for all sacred ministers, so that all may be worthy of the ministry entrusted to them by Christ, so that, comforted by His heavenly help, they may bring forth abundant fruits from their labours, promoting the glory of God and the salvation of souls among the Christian peoples.
            Blessed are those peoples who are united to Peter in the person of his successor Popes. They walk the path of salvation, while all those who find themselves outside this path and do not belong to the union of Peter have no hope of salvation. Jesus Christ Himself assures us that holiness and salvation can only be found in union with Peter, upon whom rests the immovable foundation of His Church. Let us heartily thank divine goodness for making us children of Peter.
            And since he has the keys to the Kingdom of Heaven, let us pray to him to be our protector in our present needs, and so on the last day of our life, may he deign to open for us the door to blessed eternity.

APPENDIX ON THE COMING OF ST. PETER TO ROME
            Although discussions on particular facts may be considered foreign to the historian, nevertheless the coming of St. Peter to Rome, which is one of the most important points in ecclesiastical history, being fervently contested by today’s heretics, seems to me a matter of such importance that it should not be omitted.
            This seems all the more appropriate because Protestants for some time in their books, newspapers, and conversations have sought to make it an object of reasoning, always with the aim of casting doubt on it and discrediting our holy Catholic religion. They do this to diminish, indeed to destroy, if they could, the authority of the Pope since they say that if Peter did not come to Rome, the Roman Pontiffs are not his successors, and therefore not heirs of his powers. But the efforts of the heretics only show how powerful the authority of the Pope is against them, and to free themselves from it, they are not ashamed to fabricate lies, distorting and denying history. We believe that this single fact will suffice to reveal the great malice that reigns among them, for to doubt the coming of St. Peter to Rome is the same as doubting whether there is light when the sun shines at high noon.
            I find it appropriate to point out here that until the fourteenth century, over the span of about fourteen hundred years, there is not a single author, either Catholic or heretical, who has raised the slightest doubt about the coming of St. Peter to Rome. Also, we invite the adversaries to cite even one. The first to raise this doubt was Marsilius of Padua, who sold his pen to Emperor Louis the Bavarian, and both, one with arms, the other with perverse doctrines, unleashed themselves against the primacy of the Supreme Pontiff. This doubt, however, was considered ridiculous by all and vanished with the death of its author.
            Two hundred years later, in the sixteenth century, the turbulent spirits of Luther and Calvin arose, and from their school came several who, surpassing the malice of their own masters, sought to raise the same doubt to better deceive the simple and the ignorant. Anyone who is somewhat familiar with history knows what credit is due to one who, relying solely on his whim, contradicts a fact reported with unanimous consent by writers of all times and places. This single observation would suffice to make manifest the insubstantiality of such doubt. However, so that the reader may know the authors whose authority comes to confirm what we assert, we will cite a few. Since Protestants admit the authority of the Church of the first four centuries, we, eager to please them in all that is possible, will use writers who lived in that time. Some of them assert that Peter was in Rome, and others attest that he founded his episcopal seat there and suffered martyrdom there.
            St. Clement Pope, a disciple of Saint Peter and his successor in the papacy, in his first letter written to the Corinthians, gives as public and certain the coming of Saint Peter to Rome, his long stay there, and the martyrdom suffered there along with St. Paul. Here are his words: “The example of these men, who, living holily, gathered a great multitude of the elect and suffered many tortures and torments, has remained excellent among us.”
            St. Ignatius the martyr, also a disciple of St. Peter and his successor in the bishopric of Antioch, being led to Rome to be martyred there, writes to the Romans begging them not to want to impede his martyrdom and says: “I beg you, I do not command you, as Peter and Paul did: Non ut Petrus et Paulus praecipio vobis.”
            The same is affirmed by Papias, a contemporary of the aforementioned and a disciple of St. John the Evangelist, as can be seen in Eusebius in his Ecclesiastical History, Book 2, Chapter 15.
            Not far from these, we have the illustrious testimonies of St. Irenaeus and St. Dionysius, who long knew and conversed with the disciples of the Apostles and were very well informed about the events that occurred within the Church of Rome.
            St. Irenaeus, Bishop of Lyon and martyred in the year 202, attests that St. Matthew spread his Gospel to the Jews in their own language, while Peter and Paul preached in Rome and established the Church: Petro et Paulo Romae evangelizantibus et constituentibus Ecclesiam[34]. After such testimonies, we do not know how the heretics dare to deny the coming of St. Peter to Rome. Almost at the same time flourished Clement of Alexandria, St. Caius, priest of Rome, Tertullian of Carthage, Origen, St. Cyprian, and many others, who all agree in reporting the great gathering of the faithful at the tomb of St. Peter martyred in Rome, and all, filled with reverence for the primacy enjoyed by the Church of Rome, say that from it one must expect the oracles of eternal salvation, because Jesus Christ has promised the preservation of the faith to its founder St. Peter[35].
            And if from these writers we move to the luminaries of the Church, St. Peter of Alexandria, St. Asterius of Amasea, St. Optatus of Milevis, St. Ambrose, St. John Chrysostom, St. Epiphanius, St. Maximus of Turin, St. Augustine, St. Cyril of Alexandria, and many others, we find their testimonies fully unanimous and concordant on the truth we assert: namely, that Peter was in Rome and suffered martyrdom there. St. Optatus, Bishop of Milevis in Africa, writing against the Donatists says: “You cannot deny, you know, that in the city of Rome the episcopal chair was held by Peter from the beginning.” For the sake of brevity, we will only quote the words of the Doctor St. Jerome, who flourished in the 4th century of the Church. “Peter, prince of the Apostles,” he writes, “went to Rome in the second year of Emperor Claudius, and there held the priestly chair until the last year of Nero. Buried in Rome in the Vatican, near the Via Trionfale, he is famous for the veneration that the universe pays him.[36]” Let us add the many martyrologies of the various Latin Churches that have come down to us from the most remote antiquity, the different Calendars of the Ethiopians, Egyptians, Syrians, the Menologion of the Greeks, the same liturgies of all the Christian Churches scattered in various countries of Christendom, everywhere the truth of this account is recorded.
            What more? The same Protestants, somewhat renowned in doctrine, such as Gave, Ammendo, Pearson, Grotius, Usher, Biondello, Scaliger, Basnage and Newton, along with many others, agree that the coming of the prince of the Apostles to Rome and his death in that metropolis of the universe is an indisputable fact.
            It is true that neither the Acts of the Apostles nor St. Paul in his Letter to the Romans mention this fact. But besides the fact that accredited writers recognise in these authors a clear reference to such an event[37], we observe that the author of the Acts of the Apostles did not aim to write about the actions of St. Peter or the other Apostles, but only those of St. Paul, his companion and teacher, and this almost to make an apology for this Apostle of the Gentiles, the most despised and slandered by the Jews. Therefore, St. Luke, after narrating the beginnings of the Church from Chapter XVI to the end of his book, writes no more about others except for Paul and his missionary companions. In fact, in his Acts, Luke does not even recount all the things done by Paul, things we know only from the letters of this Apostle. Indeed, does he perhaps speak of the three shipwrecks suffered by his Master, the struggle he had to endure in Ephesus with the beasts, and other deeds mentioned in his Second Letter to the Corinthians and in that to the Galatians[38]? Does St. Luke perhaps speak of Paul’s martyrdom, or even just of those things he did after his first imprisonment in Rome? Does he perhaps mention even one of the 14 letters? None of this. Now, what a wonder if the same writer remained silent about many things done by Peter, including his coming to Rome?
            What we said about the silence of St. Luke applies to the silence of St. Paul in his Letter to the Romans. Paul, writing to the Romans, does not greet Peter. Thus, Protestants conclude that Peter was never in Rome. What a strange line of reasoning! At most, one could deduce that Peter was not in Rome at that time, and no more than that. And who does not know that Peter, while holding the see of Rome, often left to go elsewhere to establish other Churches in various parts of Italy? Did he not do the same when he held his see in Jerusalem and Antioch? It was precisely during that time that he travelled to various parts of Palestine, and then to Asia Minor, Bithynia, Pontus, Galatia, and Cappadocia, to all of which he especially addressed his first letter. Therefore, it is not to be supposed that he did not do the same in Italy, which offered him a very abundant harvest. Moreover, that Peter was not only concerned with Rome in Italy is known from Eusebius, a 4th-century historian, who, writing about the main things he accomplished, expresses himself as follows: “The evidence of the things done by Peter is those very Churches that soon after shone, such as, for example, the Church of Caesarea in Palestine, that of Antioch in Syria, and the Church of the very city of Rome. It has been handed down to posterity that Peter himself established these Churches and all those surrounding them. And so also those in Egypt and the same Alexandria, although not by himself, but through Mark his disciple, while he was occupied in Italy and among the surrounding peoples.[39]“
            Therefore, Paul in his Letter to the Romans does not greet Peter because he knew that at that time he was perhaps not in Rome. Certainly, if Peter had been there, he could have himself resolved the issue that arose among those faithful, which prompted Paul to write his famous letter.
            And then, even if Peter had been in the city, it can well be said that Paul in his letter did not leave it to the faithful to greet him along with the others, because he had him greeted separately by the bearer of the same, or he wrote to him individually as we still do today with people of importance. Moreover, if Paul, writing to the Romans, did not have Peter greeted, it would prove that Peter was never in Rome, then we should also say that St. James the Less was never Bishop of Jerusalem, because Paul, writing to the Hebrews, does not greet him at all. Now, all antiquity proclaims St. James as Bishop of Jerusalem. Therefore, Paul’s silence does not conclude against the coming of St. Peter to Rome.
Let us add: if from the silence of Sacred Scripture regarding the coming of St. Peter to Rome it could reasonably be inferred that Peter did not come to Rome, then one could also argue this way: Sacred Scripture does not say that St. Peter died. Therefore, St. Peter is still alive, and you Protestants look for him in some corner of the earth.
            There is also a reason for the silence of Sacred Scripture about the coming and death of St. Peter in Rome, and we do not want to keep it silent. That Peter is the head of the Church, the supreme pastor, the infallible teacher of all the faithful, and that these prerogatives should be passed down to his successors until the end of the world is a dogma of faith, and therefore it had to be revealed either through Sacred Scripture or through divine Tradition, as it was. But that he came and died in Rome is a historical fact, a fact that could be seen with the eyes, touched with the hands; and therefore a testimony from Sacred Scripture was not necessary to ascertain it, as those proofs that announce and confirm to man all other facts were sufficient for this. Protestants who claim to deny the coming of St. Peter to Rome because it cannot be proven with biblical arguments fall into ridicule. What would they themselves say of someone who denied the coming and death of Emperor Augustus in the city of Nola because Scripture does not say so? If we want to dwell on this silence of the Acts of the Apostles and the Letter of St. Paul, let us say that this does not prove anything for us or for the Protestants. Because sound logic and simple natural reason teach us that when seeking the truth of a fact omitted by an author, one must seek among others who are responsible for speaking about it. This is what we have abundantly done.
            We are also aware that Josephus Flavius does not speak of this coming of St. Peter to Rome, nor does he speak of St. Paul. But what does it matter to him to speak of Christians? His purpose was to write the history of the Jewish people and the Jewish war, not the particular events that occurred elsewhere. He does speak of Jesus Christ, of St. John the Baptist, of St. James, whose death occurred in Palestine. But does he perhaps speak of St. Paul, of St. Andrew, or of the other Apostles, who were crowned with martyrdom outside of Palestine? And does he not himself say that he intends to pass over many events that occurred in his time in silence[40]?
            Moreover, is it not foolish to trust more in a Jew who does not speak than in the early Christians who all unanimously proclaim that St. Peter died in Rome, after having dwelt there for many years?
            We do not want to omit the difficulty that some raise about the disagreement of writers in fixing the year of St. Peter’s coming to Rome. Because in our times, scholars commonly agree on the chronology we follow. But we say that this disagreement among ancient writers demonstrates the truth of the fact: it shows that one writer did not copy from another, that each used those documents or those memories that he had in their respective countries and that were publicly known as certain. Nor should we be surprised by such chronological disagreement (which is one or two years more or less) in those remote times when each nation had its own way of counting the years. But all these authors frankly refer to such coming of St. Peter to Rome and mention the minute circumstances regarding his dwelling and death in that city.
            Those who are against the coming of St. Peter to Rome also add: in the first letter of St. Peter to the faithful of Asia, it is implied that he was in Babylon. Thus, he expresses himself in his greetings: “The Church in Babylon sends you greetings, and so does my son Mark.” Therefore, his coming to Rome is impossible. Let us begin by saying that even if Babylon, of which Peter speaks, were intended to mean the metropolis of Assyria, it could still not be assumed that he could not have come, and did not come to Rome. His pontificate was very long, and critics agree in saying that the aforementioned letter was written before the year 43, or around that time. In fact, he still greets the faithful in the name of Mark, who we know from Eusebius was sent by Peter to establish the Church of Alexandria in the year 43 of Jesus Christ. It follows that Peter, from the date of his letter until his death, had at least another 24 years of life. In such a long interval of time, could he not have made the journey to Rome?
            But we have another answer to give; and that is that Peter spoke metaphorically and with the name of Babylon he meant the city of Rome, where he was indeed writing his letter. This is derived from all antiquity. Papias, a disciple of the Apostles, clearly states that Peter showed that he wrote his first letter in Rome, while by a transliteration of the word he gives it the name of Babylon[41]. St. Jerome similarly says that Peter, in his first letter, under the name of Babylon signified the city of Rome: Petrus in epistola prima sub nomine Babylonis figurative Romam significans, salutat vos, inquit, ecclesia quae est in Babylone collecta[42]. Nor was this language unusual among Christians. St. John gives Rome the same name of Babylon. In his Apocalypse, after calling Rome the city of the seven hills, the great city that reigns over the kings of the earth, he announces its fall, writing: “Fallen, fallen is Babylon the great.[43]” Indeed, it was quite right for Rome to be called a Babylon, because it contained within itself all the errors spread in the various parts of the world that it dominated.
            Moreover, Peter had good reasons to keep the literal name of the place from which he was writing silent, because having just escaped from the hands of Herod Agrippa, and knowing how there was a close friendship between this king and Emperor Claudius, he could justly fear some ambush from these two enemies of the Christian name, should his letter have gone astray. To avoid this danger, therefore, prudence dictated that he use a word known to Christians and unknown to the Jews and Gentiles in his writing. Thus he did.
            In addition, from Peter’s own words, another proof of his coming to Rome can be derived. In fact, Peter, concluding his letter, says: “The Church sends you its greetings … and so does my son Mark.” Therefore, Mark was with Peter. This being said, all tradition unanimously proclaims that Mark, Peter’s spiritual son, his disciple, his interpreter, and I would say his secretary, was in Rome and in this city wrote the Gospel that he heard preached by the same Master[44]. Therefore, it is necessary to also admit that Peter was in Rome with the disciple.
            Now we can come to this conclusion. For the period of fourteen hundred years, there was never anyone who raised the slightest doubt against the coming of St. Peter to Rome. On the contrary, we have a long series of men celebrated for holiness and doctrine, who from apostolic times until our days have always accepted it with their authority. The liturgies, the martyrologies, the very enemies of Christianity agree with the majority of Protestants on this fact.
            Therefore, you, Oh Protestants of today, opposing the coming of St. Peter to Rome, oppose all antiquity, you oppose the authority of the most learned and pious men of past times. You oppose the martyrologies, the menologies, the liturgies, the calendars of antiquity. You oppose what your own teachers wrote.
            Oh, Protestants, open your eyes. Listen to the words of a friend who speaks to you moved solely by the desire for your good. Many claim to be your guides in the truth, but either out of malice or ignorance, they deceive you. Listen to the voice of God calling you to His fold, under the care of the supreme pastor established by Him. Abandon every commitment, overcome the obstacle of human respect, renounce the errors into which deluded men have plunged you. Return to the religion of your ancestors, which some of your forebears abandoned. Invite all the followers of the Reformation to listen to what Tertullian said in his time: “Therefore, Oh Christian, if you want to secure yourself in the great matter of salvation, resort to the Churches founded by the Apostles. Go to Rome, whence our authority emanates. Oh happy Church, where with their blood they shed all their doctrine, where Peter suffered a martyrdom similar to the passion of his Divine Master, where Paul was crowned with martyrdom by having his head cut off, where John, after being immersed in a cauldron of boiling oil, suffered nothing and was therefore exiled to the island of Patmos.[45]“

Third Edition
Turin
Salesian Publishing House 1899
[1st ed., 1856; reprints 1867 and 1869; 2nd ed., 1884]

PROPERTY OF THE PUBLISHER
S. Pier d’Arena – Salesian Typographic School
S. Vincent de’ Paoli Hospice
(N. 1265 — M)

Seen: no objection to printing
Genoa, June 12, 1899
AUGUSTINE Can. MONTALDO
V. Printing is permitted
Genoa, June 15, 1899
Can. PAUL CANEVELLO Prov. Gen.

[1] The news regarding the life of Saint Peter derives from the Gospel, the Acts, and some letters of the Apostles, as well as from various other authors, whose memories are referred to by Caesar Baronius in the first volume of his annals, by the Bollandists on January 18, February 22, June 29, August 1, and elsewhere. The life of Saint Peter has been extensively treated by Antonio Cesari in the Acts of the Apostles and also in a separate volume, Luigi Cuccagni in three substantial volumes, and many others.

[2] Saint Ambrose, Commentary on the Gospel of Luke, book 4.

[3] Saint Ambrose, cited work.

[4] Saint Jerome, Against Jovinian, Chapter 1, 26.

[5] Gospel according to Matthew, Chapter 16.

[6] Genesis, Chapter 41.

[7] Gospel according to Matthew, Chapter 18.

[8] Gospel according to Matthew, Chapter 15.

[9] Saint John Damascene, Homily on the Transfiguration.

[10] Saint John Chrysostom, Commentary on the Gospel of Matthew.

[11] The transfer of “gate” for “power,” thus the sign for what is signified, derives from the fact that in ancient law and among Eastern peoples, princes and judges generally exercised their legislative and judicial power at the city gates (see III, p. XXII, 2). Moreover, this part of the city was kept in a continuous state of garrison and fortification, so that, once the gates were taken, the rest was easily conquered. Even today, it is said “Ottoman Gate” or “Sublime Gate” to indicate the power of the Turks.

[12] Saint Jerome, Against Jovinian, Chapter 1, 26.

[13] Saint Augustine, On the Unity of the Church.

[14] Saint Irenaeus, Against Heresies, Book III, n. 3.

[15] Psalms 68, 108.

[16] Gospel according to John, 14, 12.

[17] See Saint Basil of Seleucia and the Recognitions of Saint Clement.

[18] See Theodoret, Saint John Chrysostom, Saint Clement, etc.

[19] Benedict XIV, On the Beatification of the Servants of God, Book I, Chapter I.

[20] Letter to the Romans, Chapter I.

[21] Eusebius, Ecclesiastical History, Book II, Chapter 15.

[22] First Letter of Peter, Chapter 5.

[23] Saint Pacian, Letter 2.

[24] The holy Fathers who recount the story of Simon Magus, among others, are: Saint Maximus of Turin, Saint Cyril of Jerusalem, Saint Sulpicius Severus, Saint Gregory of Tours, Saint Clement Pope, Saint Basil of Seleucia, Saint Epiphanius, Saint Augustine, Saint Ambrose, Saint Jerome, and many others.

[25] Lactantius, Book 4.

[26] Epistle 2, Chapter 3.

[27] Scholars’ opinions vary in determining the year of the martyrdom of the Prince of the Apostles, but the most likely is the one that assigns it to the year 67 of the common era. In fact, Saint Jerome, an indefatigable investigator and knower of sacred things, informs us that Saint Peter and Saint Paul were martyred two years after the death of Seneca, Nero’s teacher. Now, from Tacitus, a historian of those times, we know that the consuls under whom Seneca died were Silio Nerva and Attico Vestino, who held the consulship in the year 65. Therefore, the two Apostles suffered martyrdom in 67. This count of years, for which martyrdom is fixed at that time, corresponds to the 25 years and almost two months during which Saint Peter held his See in Rome, a number of years that has always been recognised by all antiquity (see “Historical-Chronological Observations” by Monsignor Domenico Bartolini, Cardinal of the Holy Church: “Whether the year 67 of the common era is the year of the martyrdom of the glorious Princes of the Apostles Peter and Paul,” Rome, Tipografia Scalvini, 1866).

[28] The chain with which Saint Peter was bound is still preserved in Rome in the church known as Saint Peter in Chains (Artano, “Life of Saint Peter“).

[29] On the highest point of the Janiculum Hill, where Ancus Marcius, the fourth king of Rome, founded the Janiculum Fortress, the Church of Saint Peter in Montorio was built, at the place where the holy Apostle completed his martyrdom. This hill was called Janiculum because it was dedicated to Janus, the guardian of the gates, which in Latin are called ianuae. It is believed that Janus, who built that part of Rome facing the Capitol, was also buried here. It was also called the Golden Mountain, from the nearby and ancient Aurelia Gate. Now it is called Montorio, or Mount of Gold, from the yellow colour of the earth that covers this hill, one of the seven hills of ancient Rome (see Moroni, “Churches of Saint Peter”).

[30] Bollandists, June 29.

[31] Saint Ephrem the Syrian.

[32] See Emanuele Square.

[33] See Saint Gregory the Great, Epistle 30. Baronius in the year 284.

[34] Saint Irenaeus, Against Heresies, Book III, Chapter 1.

[35] Caius Romanus in Eusebius; Clement of Alexandria, Stromata, book 7; Tertullian, On Persecutions; Origen in Eusebius, book 3; Saint Cyprian, Letter 52 to Antonian and Letter 55 to Cornelius.

[36] Saint Jerome, On Illustrious Men, Chapter 1.

[37] Theodoret, bishop of Cyrrhus, a very knowledgeable man in ecclesiastical history, who died in the year 450, commenting on the Letter of Saint Paul to the Romans, where the Apostle writes: “I long to see you, that I may impart to you some spiritual gift to strengthen you” (Romans 1,11), adds that Paul did not say he wanted to confirm them except because the great Saint Peter had already first communicated the Gospel to them: “Because Peter first gave them the evangelical doctrine, he necessarily added ‘to confirm you'” (Commentary on the Letter to the Romans).

[38] 1 Corinthians 11:23-24; Galatians 1:17-18.

[39] See Theophany.

[40] Jewish Antiquities, Book 20, Chapter 5.

[41] In Eusebius, Book II, 14.

[42] Saint Jerome, On Illustrious Men.

[43] Revelation 17:5; 18:2.

[44] See Saint Jerome, On Illustrious Men, Chapter 8.

[45] Tertullian, On the Prescription of Heretics, Chapter 36.

Our guest: Father Alphonse Owoudou, Chapter Moderator

On Sunday, February 16^th, 2025, at Valdocco, Turin, the twenty-ninth General Chapter of the Salesian Congregation will begin. This event is the main sign of unity of the Congregation in its diversity. We talked about this with Fr Alphonse Owoudou, the Regional Councillor for Africa-Madagascar and Chapter Moderator

Can you introduce yourself?
My name is Alphonse Owoudou, a Salesian of Don Bosco, originally from Cameroon (ATE Vice Province) in Africa. In April 2025, I will celebrate my 56^th birthday. I am currently the Regional Councillor for Africa-Madagascar. Before taking on this role within the General Council, I was the Superior of the ATE Vice Province, Equatorial Tropical Africa.

My journey first took me to Gabon as a young Salesian priest and diocesan chaplain for youth. Subsequently, I continued my studies in psychology at the Pontifical Salesian University (UPS). I then reached Lomé, Togo, where I had completed my novitiate and post-novitiate; I returned there after 12 years as a member of the formation team. I then had the responsibility of the current Don Bosco Institute of Higher Studies.

In 2015, I returned to ATE to be part of the provincial animation team. Happy to reunite with my confreres and my country after 20 years, I initially served as Vice Provincial from 2015 to 2017, before being appointed Provincial in June 2017. This period allowed me to discover my Province, its works, and the large educational and pastoral community across a territory of six nations, later reduced to five with the birth of the ACC Province.

Since CG28 in 2020, I have the immense privilege of serving as Regional Councillor, ensuring the link between the 15 Provincials of Africa-Madagascar and the General Council, in accordance with Article 140 of our Constitutions. This mission has allowed me to discover and better understand the richness, complexity, and beauty of Salesian Africa, a region full of history, promises, challenges, and resources.

What is the role of the Moderator?
In the context of the General Chapter, the role of the Moderator is primarily to ensure technical coordination and the regularity of processes before and during the Chapter. He presides over the Technical Commission, is responsible for preparing the work schedule, the working document prepared by the Pre-Chapter Commission, as well as the recommendations of the Rector Major or the Vicar for the proper conduct of Provincial Chapters and election rules.

Assisted by his secretariat and the General Secretary, the Moderator also takes care of validating the elected delegates by verifying the numbers from each Province, thus ensuring the legitimacy of their participation in the General Chapter. He sends the Provincials the necessary forms for the minutes and templates for contributions from the Provincial Chapters, groups of confreres, and individual members. Once these contributions are collected, he organizes, classifies, and prepares them. He introduces the members of the Pre-Chapter Commission to the central theme of the General Chapter in order to collaboratively develop the document that will serve as the basis for reflections and debates during the Chapter sessions.

The General Chapter is often defined as “the main sign of the unity of the Congregation in its diversity”. It is in this spirit that the Moderator must guide and facilitate exchanges so that this unity is fully manifested, thanks to careful preparation and well-structured discussions.

Why is the Chapter so important for the life of the Congregation?
The General Chapter is crucial for the life of the Congregation because it represents “the main sign of the unity of the Congregation in its diversity”. It is a moment when Salesians come together to reflect on how to remain faithful to the Gospel, to the charism of Don Bosco, and to the needs of the times and places where they carry out their mission. Guided by the Holy Spirit, Salesians discern God’s will to better serve the Church and youth at a specific moment in history.

In addition to this spiritual dimension and reflection on the mission, the General Chapter plays a central role in the governance of the Congregation. It is during the Chapter that elections or re-elections of the Rector Major, his Vicar, and other members of the General Council take place. This electoral process allows the Congregation to choose the leaders who will guide the Salesian mission for the coming years. These elections are fundamental because they ensure not only continuity but also the vitality and adaptation of the Congregation to current challenges.

The Chapter is also an opportunity to review and adapt the Salesian mission to present times. For example, during the 29^th General Chapter, one of the central themes is the “weakening of charismatic identity” perceived within the Congregation, and discussions are planned to address this concern. Additionally, legal issues that have remained pending since the previous Chapter will also be addressed.

In summary, the General Chapter is a time of discernment, decision, and renewal, allowing the Congregation to better respond to the needs of today’s world while electing the leaders who will guide this mission in unity and fidelity to Don Bosco.

What is the theme of the Chapter?
The central theme of the 29^th General Chapter is, “Passionate about Jesus Christ, dedicated to young people”, with the subtitle “Living our Salesian vocation faithfully and prophetically”. This theme invites us to return to the essence of our consecrated identity, centred on Christ and the young. It is a call to renew the very heart of the Salesian vocation, to rekindle the spiritual and apostolic fervour that must animate every Salesian.

Concretely, this means deepening our spiritual life, dedicating ourselves more to prayer and contemplation, while remaining firmly committed to the young, especially the poorest and most marginalised. The Chapter invites us to be not only educators and pastors but also prophetic witnesses of the Gospel in a changing world. In other words, it is not enough to carry out works; it is necessary that these works deeply reflect our passion for Christ and our commitment to the young.

The theme also highlights three major priorities for renewal: spiritual life and formation, increased collaboration with laypeople and members of the Salesian Family, and finally, a courageous review of the governance structures of the Congregation to adapt them to the current needs of the mission.

Who are the participants?
The 29^th General Chapter brings together a total of 226 Chapter members and a team of 45 confreres and collaborators responsible for logistics and other services. Specifically, this includes:

14 members of the General Council, including the General Secretary;
the General Procurator and the Emeritus Rector Major;
2 Chapter members from the General House (RMG);
2 from the Pontifical Salesian University (UPS);
22 from the Southern Cone Region;
27 from Inter-America;
27 from East Asia-Oceania;
29 from the Mediterranean Region;
32 from Africa;
33 from South Asia;
and, 36, the largest group, from Central-Northern Europe.
These Chapter members will arrive at the General Chapter as bearers of the discernment and hope of the 13,544 Salesians registered for this important event. During GC29, 93% of the assembly will be made up of clerics and 7% of Brothers.

What are your concerns?
I feel overall serene, especially after the entire “synodal” journey we have just gone through since that famous month of July 2023, with a resilience that I admire.

We have worked intensively in the 92 provinces and 7 regions, as well as within the General Council. Furthermore, the Technical Commission, the Juridical Commission, and the Pre-Chapter Commission have worked with a great sense of sacrifice and admirable flexibility to prepare for this important and perhaps unique turning point. I am convinced that God will help us face the challenges of this Chapter that, in the mind of the Rector Major emeritus, Cardinal Ángel Fernández Artime, was to be prophetic and a bearer of renewal.

That said, my “concerns” naturally align with those of all my confreres, whose reflections have been summarised in the Instrumentum Laboris, derived from the 244 documents we received. Among the main ones is the issue of charismatic identity. Many express fear that our Salesian charism is gradually losing its specificity and that we risk becoming similar to any social organisation. This could weaken the effectiveness of our mission, as what makes us unique is precisely our ability to unite social action and a spiritual witness rooted in faith. This is why the first sentence of the Constitutions, like a creed, tells us that we are a masterpiece of God for His glory and for the holistic salvation of His children.

There is also concern about the growing secularisation and de-Christianisation of our societies, not only in the West. This reality makes it more difficult for us, Salesians—and I bet it is the same for all consecrated persons and religious confessions—to proclaim and live openly the faith in the public sphere. These challenges require an adaptation of our vision and pastoral methods, particularly in accompanying young confreres and new generations.

Another important theme is that of integral ecology and digital culture. The Chapter will certainly emphasise the need for us, as the last three popes have repeated since the beginning of this millennium, to adapt to the digital world in which young people live today, integrating greater attention to the environment, our “common home”, in all aspects of our mission.

Finally, there is an urgency for renewal in our spiritual, fraternal, and apostolic life. It is important not to let ourselves be absorbed exclusively by practical activities but to rediscover spiritual vitality at the centre of our action. This involves more intense prayer, a more solid and inculturated formation, and better collaboration within the Salesian Family and with laypeople, who are called to play an important role in our mission. This call for collaboration is not new, but the context of the Synod on Synodality brings a more powerful and better-articulated scope.

Will there be surprises?
There may be surprises during this 29^th General Chapter, due to the breadth of its agenda and the expressed desire to make “courageous decisions” and adopt a “more prophetic” stance. In any case, this is what many of us hope for.

Among these surprises, one of the key aspects could concern the review of governance and animation structures. The Chapter may choose to significantly rethink the General Council, making it more agile and better suited to the current needs of the Congregation. Rethinking can also mean maintaining the existing structure but living and managing it better. This could also include a re-evaluation of electoral processes to ensure that the chosen leaders are the result of a more collegial, linear, and transparent process.

Another potentially significant point concerns synodality, particularly in closer collaboration with laypeople. This could translate into a deeper shared governance, in line with the approach “with and for the young”. By strengthening this synodality, the Salesian mission could not only renew its commitment to the young but also become truly prophetic by embodying a model of participatory leadership and co-responsibility with laypeople. This would be a strong sign that the spirit of communion and collaboration is at the heart of our charism.

Moreover, as the Instrumentum Laboris already emphasises, there are strong expectations that this Chapter will be a moment of courage and prophecy. It is likely that GC29, instead of multiplying exhortations, will decide to focus on a few key priorities, in accordance with the signs of the times. Among these priorities, particular attention could be given to the implementation and strengthening of the protocol for the safeguarding of minors and vulnerable persons, ensuring that every Salesian work is a safe and protected place for all. Education to peace and peaceful coexistence could also feature among the central themes, especially in contexts marked by violence or conflict.

Finally, contemporary issues such as the digital mission, integral ecology, and social justice could be the subject of bold decisions, taking into account the diversity of contexts in which the Salesian charism must express itself today. By focusing on concrete areas, the Chapter could provide profound and coherent responses to current challenges while respecting the richness of the various local realities.

Thus, the decisions made could reflect this synodal and prophetic dynamism, centred on Christ and the service of the young, paving the way for a renewed Salesian future faithful to its evangelical commitment.

In summary:

Context
The 29^th General Chapter of the Salesian Congregation will be held at Valdocco, Turin, from February 16^th to April 12^th, 2025, and will bring together 226 Chapter members to reflect on the future of the Salesian mission.

Role of the Moderator
– technical coordination: develop the schedule, organise the work, and prepare the basic documents;
– validation of participants: verify the eligibility of delegates, ensure their legitimacy, and collect their contributions;
– thematic preparation: introduce the members of the Pre-Chapter Commission to the main theme of the Chapter to develop a working document that will guide the debates;
– ensure that exchanges fully reflect the unity and diversity of the Congregation, fostering collective reflection and spiritual discernment.

Importance of the Chapter
– spiritual approach: reflect on fidelity to the charism of Don Bosco, to renew missionary fervour;
– governance approach: elect leaders for the coming years;
– adaptive approach: respond to contemporary challenges, such as the weakening of charismatic identity or growing secularisation.

Theme
Central: “Passionate about Jesus Christ, dedicated to young people – Living our Salesian vocation faithfully and prophetically”.
Core areas:
– spiritual life and formation: strengthen prayer, contemplation, and spiritual formation;
– collaboration with laypeople: promote shared leadership with members of the Salesian Family;
– review of governance structures: adapt structures to current realities for a more effective mission.

Challenges and issues
– charismatic identity: reaffirm Salesian specificity to avoid becoming an ordinary social organisation (like an NGO);
– secularisation: adapt pastoral methods for effective proclamation of faith;
– digital world and ecology: integrate digital and environmental issues into the mission;
– spiritual renewal and collaboration: intensify prayer and strengthen cooperation with laypeople and youth.

The Jubilee and devout practises for visiting churches. Dialogue

Saint John Bosco fully understood the importance of Jubilees in the life of the Church. If, in 1850, due to various historical events, it had not been possible to celebrate the Jubilee, Pope Pius IX proclaimed an extraordinary one on the occasion of the proclamation of the dogma of the Immaculate Conception (December 8, 1854). This Jubilee lasted six months, from December 8, 1854, to June 8, 1855. Don Bosco did not miss the opportunity and published, precisely in 1854, the volume “The Jubilee and Devout Practises for Visiting Churches”.
With the promulgation of the Encyclical “Quanta Cura” and the “Syllabus of Errors” Pope Pius IX proclaimed another extraordinary Jubilee, again lasting six months, from December 8, 1864, to June 8, 1865. On that occasion, Don Bosco proposed, in the Catholic Readings, the “Dialogues on the Institution of the Jubilee”.
In view of the ordinary Jubilee of 1875, Don Bosco republished his text under the title “The Jubilee of 1875, its Institution and Devout Practises for Visiting Churches,” always attentive to offering the faithful a guide for these celebrations rich with extraordinary graces.
Here follows the latest version, dated 1875.

DIALOGUE I. About the Jubilee in general
            Giuliano — I greet you, Mr. Provost, I am here to ask you to practise a bit of patience.
            Provost — Welcome, dear Giuliano, I am always pleased when you come to see me, and, as I have said several times, I am always at your beck and call in everything I can do for the spiritual benefit of all my parishioners and especially for you, who, having recently approached the Catholic faith, have a greater need to be instructed on many things.
            Giul. — I have been told that the Pope has granted the Jubilee. I have never done it before, and I would like to be instructed on how to do it well.
            Prov. — You wisely thought to seek being instructed in time, because since you became a Catholic, no Jubilee has ever taken place. In the circumstance of your renunciation, since you have never spoken about this practise of the Catholic Church, there is great concern that you have quite a few errors in your mind. Therefore, tell me what you want to know most, and I will try to satisfy you by making any observations that I think will be useful for your spiritual benefit.
            Giul. — First of all, I would need you to tell me in an easy and clear manner what the word Jubilee means and what sense Catholics give to it, because unfortunately when I was Protestant, I heard all kinds of things being said against the Jubilee and against Indulgences.
            Prov. — Two things, dear Giuliano, you desire from me: the explanation of the word Jubilee, and in what sense it is perceived by us as a religious practise proposed by the Catholic Church.
            As for the meaning of the word, I do not need to dwell too long, for it is sufficient for us to know, what is intended with this term. However, I will cite the main explanations given by our holy Fathers.
            St. Jerome and others say that the word Jubilee derives from Iubal, the inventor of musical instruments, or from Iobel, which means horn, because the year of Jubilee among the Jews was proclaimed with a trumpet made in the shape of a ram’s horn.
            Some others claim Jubilee originates from the word Habil, which means to restore with joy, because in that year the things bought, lent, or pawned were returned to the first owner, and this brought great joy.
            Others say that the word Jubilee derives from Iobil, which also means joy, because on these occasions good Christians have serious reasons to rejoice for the spiritual treasures they can enrich themselves with.
            Giul. — This is the explanation of the word Jubilee in general, but I would like to know how it is defined by the Church as a practise of piety, to which Indulgences are attached.
            Prov. — I will gladly satisfy you. The Jubilee, recognised as a practise established by the Church, is a plenary Indulgence granted by the Supreme Pontiff to the universal Church with full remission of all sins to those who worthily acquire it by fulfilling the prescribed actions.
            First of all, Plenary Indulgence, is called as such to distinguish it from partial Indulgence, which is usually granted by the Supreme Pontiffs for certain practises of Christian piety, certain prayers, and certain acts of religion.
            This Indulgence is called extraordinary because it is usually granted only rarely and in serious cases, such as when wars, plagues, and earthquakes threaten. The Supreme Pontiff Pius IX grants in this year the ordinary Jubilee, which usually occurs every twenty-five years, in order to encourage Christian faithful from all over the world to pray for the present needs of religion and especially for the conversion of sinners, for the uprooting of heresies, and to remove many errors that some seek to spread among the faithful through writings, books, or other means that, sadly, the devil knows how to suggest to the detriment of souls.
            Giul. — I am very pleased with the definition you have given me of the Jubilee, but it is called by such a variety of names that I remain quite confused — Holy Year, centenary year, secular, jubilar, particular Jubilee, universal Jubilee, great Jubilee, Indulgence in the form of Jubilee — these are the names by which I hear the Jubilee called promiscuously. Please be kind enough to explain them to me.
            Prov. — These names, although sometimes used to express the same thing, nevertheless have meanings that are somewhat different from one another. — I will give you a brief explanation.
            The Jubilee is called Jubilar Year, Holy Year because in that year (as I will tell you later) the Jews were to cease from all kinds of work and occupy themselves exclusively in works of virtue and holiness. So, all Christian faithful are equally invited, without being obliged to abandon their ordinary temporal occupations. It is also called centenary or hundredth year because for its first institution, it was celebrated every one hundred years.
            The Jubilee is called partial when it is granted only in certain designated places, as would be in Rome, or in Santiago de Compostela in Spain. This Jubilee is also called general when it is granted to the faithful in every place of Christendom.
            Yet, it is properly called General Jubilee or Great Jubilee when it is celebrated in the year fixed by the Church. For the Jews, it occurred every fifty years. Among Christians, in the beginning, it was every hundred years, then every fifty, and now every twenty-five.
            The Jubilee is called extraordinary and also Indulgence in the form of Jubilee when, for some serious reason, it is granted outside the holy year.
            The Supreme Pontiffs, when they are elevated to their dignity, usually solemnise this event with a plenary Indulgence, or an extraordinary Jubilee.
            The difference between the great Jubilee and the particular Jubilee lies in the fact that the former lasts a whole year, while the latter lasts only part of the year. For example, the one that reigning Pius IX granted in 1865 lasted only three months, but the same favours of the present Jubilee, which lasts for the whole year of 1875, were attached to it.
            The brief explanation I have given you of these words, I believe will be even better clarified by the other things that I hope to be able to present to you in other discussions. In the meantime, oh beloved Giuliano, rest assured that the Jubilee is a great treasure for Christians, so much so that the learned Cardinal Gaetani in his treatise on the Jubilee (c. 15) wrote these beautiful words: “Blessed is that people which knows what the Jubilee is; wretched are those who, through negligence or inconsideration, neglect it with the hope of reaching another one.” (Those who wish for more detailed information on what has been briefly mentioned above may consult: MORONI: Holy Year and Jubilee — BERGIER article Jubilee — The work: Magnum theatrum vitae humanae article Iubileum. — NAVARRO de Iubileo note 1° Benzonio book 3, chap 4. Vittorelli — Turrecremata — Sarnelli tom. X. St. Isidore in the Origins book 5.).

DIALOGUE II. The Jubilee among the Jews
            Giul. — I have listened with pleasure to what you have told me about the various meanings that are usually given to the word Jubilee, and about the great advantages that can derive from it. But this is not enough for me, if I have to give a response to my former companions in religion. This is because, using the Bible alone as the norm of their faith, they are set in asserting that the Jubilee is a novelty in the Church, of which there is no trace in the Bible. Therefore, I would like to be instructed on this matter.
            Prov. — When your ancient ministers and companions in religion asserted that the sacred Scripture does not speak of Jubilee, they sought to hide the truth from you, or they themselves were unaware of it.
            However, before I explain to you what the Bible says about the Jubilee, I must point out to you how there is in the Catholic Church an infallible authority that comes from God and is directed by God Himself. This is evident from many texts of Sacred Scripture and especially from the words spoken by the Saviour to Saint Peter when he established him as head of the Church, saying: — “Whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven” (St. Matthew 18). Therefore, we can confidently accept everything that this authority establishes for the good of Christians without fear of error. Moreover, it is a maxim accepted by all Catholics that when we encounter some truth believed and practised at all times in the Church, and there is no time or place in which it has been instituted, we must believe it as revealed by God Himself and transmitted in words or in writings from the beginning of the Church to our days.
            Giul. — I believe this too. This is because, given the infallible authority of the Church, it does not matter whether it proposes things written in the Bible or transmitted by tradition. However, I would greatly like to know what is in the Bible regarding the Jubilee, and I desire this all the more because a short time ago an old Protestant friend of mine began to mock me about the novelty of the Jubilee, of which, he said, there is no mention in the Bible.
            Prov. — I am ready to satisfy this just desire of yours. Let us open the Bible together and read here in the book of Leviticus in Chapter XXV, and we will find the institution of the Jubilee, as it was practised among the Jews.
            The sacred text says this:
            “You shall count off seven weeks of years, seven times seven years, that gives forty-nine years; and on the tenth day of the seventh month —on the day of atonement— you shall have the trumpet sounded throughout all your land. And you shall hallow the fiftieth year and you shall proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you: you shall return, every one of you, to your property and every one of you to your family. That fiftieth year shall be a jubilee for you: you shall not sow, or reap the aftergrowth, or harvest the unpruned vines.  For it is a jubilee; it shall be holy to you: you shall eat only what the field itself produces. In this year of jubilee, you shall return, every one of you, to your property”.
            To this point these are the words of Leviticus, concerning which I believe that no lengthy explanation is needed to make you understand how ancient the institution of the Jubilee is, that is, since the earliest times when the Jews were about to enter the Promised Land, around the year 2500 of that world.
            The Jubilee is also mentioned in many other places in the Bible; as in the same book of Leviticus, in Chapter XXVII; in the book of Numbers, in Chapter XXXVI, in that of Joshua in Chapter VI. But let it suffice what we have said, which is extremely clear in itself.
            Giul. — I was very pleased to see these words from the Bible, and I rejoice greatly that the Bible not only speaks of the Jubilee, but commands its observance to all the Jews. I would like you to explain to me somewhat extensively the words of the sacred text, to know what purpose God had in commanding the Jubilee.
            Prov. — From the Bible it is clear what purpose God had in commanding Moses to observe the Jubilee. First of all, God, who is all charity, wanted that people to become accustomed to being kind and merciful to their neighbours. Therefore, in the year of Jubilee, all debts were forgiven. Those who had sold or mortgaged houses, vineyards, fields, or other things, in that year regained everything as first owners. Exiles returned to their homeland, and slaves were set free without any ransom. In this way, the rich were prevented from making excessive purchases, the poor could preserve the inheritance of their ancestors, and slavery, so practised in those times among pagan nations, was prevented. Moreover, since the people had to cease from temporal occupations, they could freely devote an entire year to matters concerning divine worship, and thus rich and poor, slaves and masters united in one heart and one soul to bless and thank the Lord for the benefits received.
            Giul. — Perhaps this is not appropriate, but I have a doubt: if in the year of Jubilee no sowing was done, nor were the fruits of the fields gathered, what could the people eat?
            Prov. — On that occasion, that is, in the year of Jubilee, an extraordinary event occurred, which is a true miracle. In the previous year, the Lord made the earth produce such an abundance of all kinds of fruits that was enough for the entire year 49 and 50 and part of 51. In this, we must admire the goodness of God, who, while commanding us to occupy ourselves with things concerning His divine worship, thinks of everything we may need for our bodies. This maxim was later confirmed several times in the Gospel, especially when Jesus Christ said: Do not worry about tomorrow, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ Rather, strive first for the Kingdom of God and His righteousness, and all these things will be given to you as well”.
            Giul. — Another doubt arises in this moment: is the year of Jubilee still preceded by that abundance in some place on earth?
            Prov. — No, oh Giuliano, the material abundance of the Jewish Jubilee lasted among that people only until the coming of the Messiah. From then on, having fulfilled what the ancient Jubilee foreshadowed, that material abundance ceased to give way to the abundance of graces and blessings that Christians can enjoy in the holy Catholic Religion.
            Giul. — I am very satisfied with what you have told me. (On this matter, one can consult CALMET DELL’ AQUILA Great Dictionary of the Holy Bible under the article Jubilee. — MENOCHIO: On the fiftieth year of the Jubilee of the Jews).

DIALOGUE III. The Jubilee among Christians
            Giul. — I will try to remember how the Jubilee was practised among the Jews, and how it is a source of heavenly blessings in determined times. Now I would also like to know if there is mention of Jubilee in the New Testament, because if there is any text on this matter, the Protestants are in a bind and will have to agree that Catholics practise the Jubilee according to the Gospel.
            Prov. — Although it should suffice for every Christian that a truth is recorded anywhere in the Bible for it to be a rule of faith for him or her, in this case we can be abundantly satisfied with the authority of the Old and the New Testaments.
            St. Luke in Chapter four (v. 19) recounts the following event about the Saviour. When Jesus went to Nazareth, His homeland, the Bible was presented to Him so that He could explain some passages to the people. He opened the book of the prophet Isaiah and among other things applied the following words to Himself: The Spirit of the Lord has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour and the day of vengeance.
            From these words, oh Giuliano, you know how the Saviour recalls the ancient Jubilee, which was entirely material, and dignifies it in a moral sense, saying that He proclaimed the true year of retribution, a pleasant year in which through His miracles, with His passion and death, He would give true freedom to the peoples enslaved by sin with the abundance of graces and blessings that are found in the Christian religion (see MARTINI in St. Luke).
            Also, St. Paul in his Second Letter to the Corinthians speaks of this acceptable time, the time of salvation and sanctification (c. 6, 2).
            From these words and from other facts of the New Testament, we conclude: 1) that the ancient Jubilee, which was entirely material, has in fact passed into the new law, as entirely spiritual; 2) the freedom that the people of God granted to the slaves symbolised the complete liberation that we will acquire by the grace of God, by which we are freed from the harsh slavery of the devil; 3) that the year of retribution, or Jubilee, was confirmed in the Gospel, received by the Church and practised according to the needs of the faithful, and as the opportunities of the times allowed.
            Giul. — I am increasingly convinced of a truth that I firmly believe, because it is recorded in the Old and the New Testaments. Now I would like to know how this religious practise has been preserved in the Catholic Church.
            Prov. — This is a matter of great importance, and I will try to satisfy you. Since the year of Jubilee among the Jews was a year of remission and forgiveness, so it was also established the year of Jubilee among Christians, in which great indulgences, that is, remission and forgiveness of sins, are granted. Hence, it happened that the year of Jubilee among Christians was called a holy year, both for the many works of piety that Christians usually perform in that year as well as for the great heavenly favours that in such a circumstance everyone can procure.
            Giul. — That is not what I meant to say. I would like to hear about the way in which this Jubilee was introduced among Christians.
            Prov. — To understand how the Jubilee was introduced and preserved among Christians, I must point out a religious belief followed since the early days of the Church. It consisted of a great veneration that in the Jubilee year – called in the Gospel as the year of retribution, and by St. Paul as the acceptable year, the time of salvation, one could obtain a plenary indulgence, or the remission of all gratification due to God for sins. It is believed that the first Jubilee was granted by the holy Apostles themselves in the year 50 of the common era (see Scaligero and Petavius).
            The first Popes, who succeeded St. Peter in governing the Church, continued to keep this religious practise alive, granting great favours to those who at certain times went to Rome to visit the Church where the body of St. Peter was buried (see Rutilius, De Iubileo. Laurea, Navarro, Vittorelli and others).
            For it was always the belief among Christians, even in the early centuries, that by visiting the Church of St. Peter in the Vatican, where the body of that Prince of the Apostles was buried, one could gain extraordinary spiritual favours, which we call indulgences.
            The heavenly favours that were hoped for, the great respect that all Catholics had for the glorious St. Peter, the desire to visit the Church, the chains, and the tomb of the Prince of the Apostles, drew people from all parts of the world. In certain years, one could see old, young, rich, and poor departing from very distant lands, overcoming the greatest hardships of the roads to get to Rome, fully convinced of obtaining great indulgences.
            St. Gregory the Great, wishing to support the religious spirit among Christians, and at the same time wanting to regulate their frequent gatherings in Rome, in the Sixth Century established that every hundred years one could gain the plenary indulgence, or Jubilee, from all those who in the secular year, also called the holy year, went to Rome to visit the Vatican Basilica, where the Prince of the Apostles was buried.
            Giul. — Here I encounter a difficulty. I have read in some small books that the Jubilee was instituted only in the year 1300 by a Pope named Boniface VIII, and according to what you say, it would be much further back in time.
            Prov. — I also know that there are some printed booklets which assert that Boniface VIII was the originator of the Jubilee. However, what they say is inaccurate, because this Pope was rather the first to publish the holy year with a Bull, that is, the plenary indulgence of the Jubilee. Yet, in this very Bull, he assures that he did nothing but establish in writing what was already universally practised among Christians.

DIALOGUE IV. First solemn publication of the Jubilee, or holy year
            Giul. — This first publication of the Jubilee or the holy year is such a serious and solemn matter that I would like to hear it recounted with the most notable circumstances.
            Prov. — Since you like stories, I think it appropriate to explain the reasons that led Pope Boniface VIII to solemnly publish a Bull regarding the first solemn Jubilee. — It was the year 1300 when an extraordinary number of people from the Roman State and abroad flocked to Rome in such large numbers that it seemed as if the gates of Heaven had opened there. At the beginning of January, there was such a crowd of people in the streets of that city that one could hardly walk. Moved by this fact, the Pope commanded that everything possible be sought regarding this in ancient records. Then he called some of the oldest people who had come there to find out what had moved them. Among these was a noble and wealthy Savoyard aged one hundred and seven years. The Pope himself, in the presence of several Cardinals, wanted to question him accordingly: How old are you? — One hundred and seven. — Why have you come to Rome? — To gain the great Indulgences. — Who told you? — My father. — When? — One hundred years ago my father took me with him to Rome, and told me that every hundred years in Rome one could obtain great Indulgences, and that if I were still alive a hundred years later, I should not neglect to visit the Basilica of the Prince of the Apostles.
            After this man, others, both old and young from various nations, were also brought in, who, when questioned by the same Supreme Pontiff, all agreed in asserting that they had always understood that by visiting the Basilica of St. Peter every secular year, they would earn great Indulgences with the remission of all sins. In view of that universal and constant belief, the Pope promulgated a Bull confirming what had been practised until then by oral tradition. A writer of those times, familiar with Pope Boniface, assures that he heard that Pope say that he was moved to publish his Bull by the belief spread and accepted throughout the Christian world, namely that since the birth of Christ, a great Indulgence was usually granted every secular year (Cardinal John Monaco).
            Giul. — Since I see that you have read a lot, bring me some excerpts from that Bull, so that I can be well-instructed about this universal practise of the Church.
            Prov. — It would be too long to report it all. I will convey to you the beginning, and I believe that will suffice for you. Here are the words of the Pope: “An ancient and faithful tradition of men who lived a long time ago assures that to those who come to visit the honourable Basilica of the Prince of the Apostles in Rome, great Indulgences and remission of sins are granted. We therefore, who by the duty of our office desire and strive with all our heart to procure the salvation of souls, by our apostolic authority approve and confirm all the mentioned Indulgences, and renew them by authenticating them with this our writing”. After this, the Pope explains the reasons that led him to grant such Indulgences, and what obligations must be fulfilled by those who wish to acquire them.
            Once the Bull of the Pope was known, it is incredible the enthusiasm that arose from every place to make the pilgrimage to Rome. From France, from England, from Spain, from Germany, pilgrims of every age and condition, nobles and sovereigns came in crowds. The number of foreigners in Rome reached up to two million at the same time. This would have caused a serious famine if the Pope had not provided in a timely manner for the needs by bringing food from other countries.
            Giul. — Now I understand very well how ancient the practise of the Jubilee is in the Church, but what we celebrate today seems very different to me, both because it is spoken of more often, and because one no longer goes to Rome to acquire it.
            Prov. — You make an appropriate observation. In this regard, I will tell you that the Jubilee, according to the Bull of Pope Boniface, was to take place every hundred years. But since such a span of time is too long and human life is too short for everyone to benefit from it, it was reduced by a Pope named Clement VI to every fifty years, just as it was for the Jews. Then another Pope named Gregory XI restricted it to every thirty-three years in memory of the thirty-three years of the Saviour’s life. Finally, Pope Paul II, to ensure that even those who die young could acquire the Indulgence of the Jubilee, established that it should take place every twenty-five years. Hence, it has been practised accordingly in the Church until today. Furthermore, the obligation to go to Rome prevented many from benefiting from the spiritual favours of the Jubilee, either due to distance, age, or illness. For this reason, the Roman Pontiffs granted the same Indulgence, but instead of the obligation of going to Rome, they usually impose some obligations to be fulfilled by those who wish to make the holy Jubilee.
            We have already recorded 20 holy years throughout ecclesiastical history, that is, twenty years in which the favour of the Jubilee was published by the Popes at different times.
            The last of these was celebrated by Leo XII in the year 1825. It was also supposed to be published in the year 1850, but the public turmoil of that time did not allow it to be done. Now we are celebrating that of the Supreme Pontiff Pius IX, which is truly the holy year of 1875.
            Giul. — Why was the present Jubilee granted by the Pope?
            Prov. — What the Pope has granted at present is an ordinary Jubilee. The reasons for this Jubilee are the conversion of sinners, particularly heretics, peace among Christian princes and the triumph of the holy Catholic Religion over heresy. In addition, the Holy Father has also proposed the goal of obtaining from God particular insights for understanding many erroneous propositions that have been spreading among the faithful for some time, gravely damaging faith and having the danger of eternal damnation for many. The Pope in his Encyclical explains the reasons for his actions. Finally, he prescribes the works to be performed to acquire the holy Indulgences.
            Giul. — Do you think, Mr. Provost, that religious matters are going so badly? Heretics convert from time to time in large numbers to the Catholic Religion. Catholicism triumphs and progresses greatly in foreign missions.
            Prov. — This is true, my good Giuliano, that the Catholic Religion prospers greatly in foreign missions. It is also true that in recent years, many Jews, heretics, particularly Protestants, have renounced their errors to embrace the holy Catholic Religion, and precisely for these advances, the devil makes all his efforts to sustain and spread heresy and impiety. Moreover, in so many ways religion is despised today in public and private, in speeches, in newspapers, in books! There is no holy and venerable thing that is not targeted and criticised and mocked. Take this: I give you the letter that the Pope writes to all the Bishops of Christendom. Read it at your convenience. In it, the efforts that hell makes against the Church in these times are mentioned, what favours can be enjoyed in the circumstance of the Jubilee, and what things must be done to acquire them. In the meantime, you should keep in mind that the Jubilee was a divine institution. It was God who commanded it to Moses. This institution passed on to Christians and was practised in the early days of the Church with some modifications, until Boniface VIII established it regularly with a Bull. Other Popes then reduced it to the form in which it is observed today. Therefore, we practise something commanded by God, and we do it because it is ordained by the Church for our particular needs. Thus, we should be eager to take advantage of it and profess feelings of utmost gratitude towards God, who in so many ways shows His lively desire that we take advantage of His favours and think of the salvation of our souls. Plus, at the same time, we must profess a lively veneration for the Vicar of Jesus Christ, fulfilling with the utmost diligence what He prescribes, in order to procure for ourselves the heavenly favours (For more extensive information on the aforementioned, see Cardinal GAETANI: Dell’anno centesimo [On the Hundredth Year]. — MANNI: Storia dell’anno santo [History of the Holy Year] — ZACCARIA: Dell’Anno Santo Trattato [On the Holy Year]).

DIALOGUE V. On Indulgences
            Giul. — We are at a difficult point, of which I have always heard my ancient heretic companions speak ill, I mean, that of Indulgences. Therefore, I would like to be instructed about them, smoothing out those difficulties that will present themselves to my mind.
            Prov. — I am not surprised that your ancient companions in heresy have spoken and still speak with disdain of the Indulgences, because the Protestants used the Indulgences as a pretext to separate from the Catholic Church. When you, my Julian, have a proper understanding of the Indulgences, you will certainly be satisfied, and you will bless divine mercy, which offers us such an easy means to gain divine treasures.
            Giul. — Please explain to me what these Indulgences are, and I will strive to derive benefit from them.
            Prov. — To help you understand what Indulgence means, it is good to remember how sin produces two bitter effects in our soul: the guilt that deprives us of grace and friendship with God, and the punishment that follows, which prevents entry into paradise. This punishment is of two kinds: eternal and temporal. Guilt, together with eternal punishment, is totally remitted through the infinite merits of Jesus Christ in the Sacrament of Penance, provided that we approach it with the right dispositions. Since the temporal punishment is not always completely remitted in the abovementioned Sacrament, it remains to be satisfied in this life through good works and penance, or in the next life through the fire of purgatory. It is on this truth that the severe canonical penances were founded, which the Church imposed on repentant sinners in the early centuries. Three, seven, ten, up to fifteen and twenty years of fasting on bread and water, of deprivations and humiliations, sometimes for an entire lifetime. This is what the Church imposed for a single sin, and it did not believe that those satisfactions exceeded the measure of what the sinner owed to the justice of God. And who can measure the injury that guilt does to the supreme God and the malice of sin? Who can penetrate the profound eternal secrets and know how much divine justice requires from us in this life to satisfy our debts? How long will we have to stay in the fire of purgatory? In order to shorten the time we would have to remain in that place of purification and alleviate the penance we should do in the present life, there are the treasures of holy Indulgences. And these are like a substitute for the severe canonical penances which, for many years, and sometimes for an entire lifetime, as I said, the Church used to inflict on repentant sinners.
            Giul. — It seems reasonable to me that after the forgiveness of sin, divine justice still requires satisfaction through some penance; but what exactly are the Indulgences?
            Prov. — Indulgences are the remission of the temporal punishment due for our sins, which is done through the spiritual treasures entrusted by God to the Church.
            Giul. — What are these spiritual treasures of the Church?
            Prov. — These spiritual treasures are the infinite merits of our Lord Jesus Christ, those of the Blessed Virgin Mary and the Saints, as we profess in the Apostles’ Creed when we say: I believe in the Communion of Saints. Since the merits of Jesus Christ are infinite, the merits of the Most Holy Mary, who, conceived without sin and lived without sin, owed nothing to divine justice for her sins. Also, there are Martyrs and other Saints, who satisfied more than was necessary for their own account through their sufferings, in union with those of Jesus Christ. All these satisfactions before God are like an inexhaustible treasure, which the Roman Pontiff dispenses according to the opportunity of the times and according to the needs of Christians.
            Giul. — Here we reach a great difficulty: Sacred Scripture does not speak to us of Indulgences. Who then can grant Indulgences?
            Prov. — The faculty to dispense holy Indulgences resides in the Supreme Pontiff. Since in every society, in every government, one of the most noble prerogatives of the Head of State is the right to grant pardons and to commute punishments. Now the Supreme Pontiff, representative of Jesus Christ on Earth, Head of the great Christian society, undoubtedly has the right to give grace, to commute, remit in whole or in part the punishment incurred for sin, in favour of those who sincerely return to God.
            Giul. — On what basis is this power of the Supreme Pontiff founded?
            Prov. — This power, or authority of the Supreme Pontiff in dispensing Indulgences, is based on the very words of Jesus Christ. In the act of appointing Saint Peter to govern the Church, he said these words: “I will give you the keys of the Kingdom of Heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven”. This faculty undoubtedly encompasses a right to grant Christians everything that can contribute to the good of their souls.
            Giul. — These words seem magical to me. They establish Saint Peter as the head of the Church, give him the faculty to remit sins, the faculty to make precepts, to grant Indulgences, and all this in those few words!
            Prov. — The words spoken by Jesus Christ to Saint Peter confer a full and absolute power, and this full and absolute power constitutes Saint Peter as the Head of the Church, Vicar of Jesus Christ, dispenser of all heavenly favours, therefore also of holy Indulgences. This is evident since the Lord gave him the keys of the Kingdom of Heaven: Tibi dabo claves regni coelorum; and from the words with which he commanded Saint Peter to be a shepherd, that is, to dispense to Christians what people and times would require from him for their spiritual and eternal good. These words of the Saviour conclude that the power given to Saint Peter and his successors excludes any doubt about the faculty to grant Indulgences.
            Giul. — I understand very well that with these words the Saviour gave great powers especially to Saint Peter, among which the faculty to remit sins. However, I cannot understand that the faculty to dispense Indulgences was given.
            Prov. — If you understand very well that with those words the Saviour gave especially to Saint Peter (as with other similar ones he also gave to the other Apostles) the faculty to remit sins, that is, to forgive eternal punishment, must we then say that the faculty to remit temporal punishment through Indulgences, which in comparison to that can be said to be infinitely lesser, was not given?
            Giul. — This is true; this is true. Just tell me if those words were understood in this sense by the Apostles.
            Prov. — This is certain, and I can present you with more facts noted in the Bible. I will limit myself to mentioning just one. This is from Saint Paul, and it concerns the faithful of Corinth. Among those fervent Christians, a young man had committed a grave sin for which he deserved to be excommunicated. He soon showed that he was repentant, expressing a strong desire to fulfil the penance due. Then the Corinthians prayed Saint Paul to absolve him. This Apostle used indulgence, that is, he freed him from excommunication and restored him to the bosom of the Church, although, due to the gravity of the sin, and according to the discipline in force at that time, he should have remained separated from the Church for a long time. From these words and others of the same Saint Paul, it appears that he himself bound and loosed, that is, used rigor and indulgence, depending on how he judged it would be more beneficial for souls.
            Giul. — I am very pleased with what you have narrated to me about Indulgences, as is included in Sacred Scripture. I am completely sure and at peace in believing that God has given the Church the faculty to dispense Indulgences. I would also be very pleased if you could tell me whether the dispensing of these has always taken place in the Church, because the Protestants say that in the early times there was no talk of Indulgences.
            Prov. — Even in this, the Protestants are mistaken, and ecclesiastical history is full of facts that demonstrate the divine institution of Indulgences and their constant use since the early times of the Church. And since I know that you like facts very much, I want to recount some to confirm what I am saying.
            Giul. — I like facts very much, even more than reasons, and if many are recounted, I will be very pleased.
            Prov. — After the time of the Apostles, the use of Indulgences continued. In the first century of the Common Era, we have mention of this fact. In the second century, we read that during the persecution, when a sinner returned to the Church, they were first obliged to confess their sins. Then a time was imposed upon them, during which, if they fervently engaged in works of penance, they would obtain Indulgence, that is, their time of penance would be shortened. To obtain this more easily, it was recommended to those who were led to martyrdom to pray to the bishop, or to write him a note, begging him to grant them indulgence in view of the sufferings of the martyrs and thus, grant them peace with God and with the Church (Tertullian, Ad maj. 1, I).
            In the third century, Saint Cyprian, writing to the faithful detained in prison, warns them not to intercede too easily for Indulgence for those who ask for it, but to wait until they show sufficient signs of sorrow and repentance for their own faults. From these words, it appears that in the times of Saint Cyprian, Indulgences were in use, and that the Saint recommended to the martyrs to be cautious not to intercede with the Bishops except for those who showed sincere repentance (Ep. 21, 22, 23).
            In the fourth century, in the year 325, a general Council was convened in the city of Nicaea, in which many matters concerning the universal good of the Church were discussed. When the time came to speak of Indulgences, it was established that those who do penance could obtain Indulgence from the Bishop and that those most negligent should do their penance within the established time. This means nothing other than granting Indulgence to some and denying it to others (Council of Nicaea, Canon 11, 12).
            In later times, the facts are countless. Saint Gregory the Great, in a letter written to the King of the Visigoths, sent a small key that had touched the body of Saint Peter, and contained a bit of filings from the chains with which that holy Apostle had been bound, so that, says the Pope, what had served to bind the Apostle’s neck when he went to martyrdom, may absolve you from all your sins. This is how the Holy Fathers interpret the sense of plenary Indulgence, which the Pope sent along with that blessed key.
            In the year 803, Saint Leo the Great, having travelled with a large assembly of cardinals, archbishops and prelates to the court of the Emperor Charlemagne, was received by the pious sovereign with the utmost honours. That monarch asked for and obtained, as a particular favour, that he dedicate the royal palace of Aachen (Aix-la-Chapelle) to the Blessed Virgin, and that he enrich it with many indulgences to be gained by those who went to visit it. If you want me to recount other facts, I could recite almost the entire ecclesiastical history, especially the history of the Crusades, the circumstances during which the Popes granted plenary Indulgence to those who enlisted to go to Palestine to liberate the Holy Places.
            In conclusion and confirmation of what I have said so far, I present here the Doctrine of the Catholic Church regarding Indulgences as defined in the Council of Trent:
            “Having been granted by Christ to the Church, the faculty to dispense Indulgences has been used by the Church since very remote times; therefore, the sacred Council commands and teaches that it should be held that Indulgences are useful for the salvation of Christians, as proven by the authority of the Councils. Whoever says that Indulgences are useless, or denies that there is the faculty to dispense them in the Church, let him be anathema: let him be excommunicated (Sess. 25, chap. 21)”.
            Giul. — Enough, enough, if the faculty to dispense Indulgences was given by God to the Church, was practised by the Apostles and has always been in use in the Church in every century up to our days, we must say plainly that the Protestants are in grave error when they criticise the Catholic Church for dispensing holy Indulgences, as if the use of them had not been practised in the early times of the Church.

DIALOGUE VI. Acquisition of Indulgences
            Prov. — While we admire God’s goodness in dispensing the holy Indulgences, in granting heavenly treasures that do not diminish, nor will they ever, if anything they spread, like an immense ocean that does not become reduced no matter how much water is drawn from it, we must, however, fulfil certain obligations for the acquisition of the same. First of all, it is good to emphasise that it is not within the freedom of each Christian to use these divine treasures at will. One will enjoy them only when, how, and in that greater or lesser quantity, that the holy Church and the Supreme Pontiff determine. Thus, Indulgences are commonly distinguished into two classes: partial, that is, of some days, months, or years, and plenary. For example, by saying: My Jesus, mercy, one earns a hundred days of Indulgence. When one says: Mary, help of Christians, pray for us, one earns 300 days. Every time one accompanies the Viaticum to a sick person, one can earn seven years of Indulgence. These indulgences are partial. The plenary Indulgence is that for which all the punishment, for which we are indebted to God for our sins, is remitted. This is precisely what the Pope grants on the occasion of this Jubilee. By earning this indulgence, you return to be before God, as you were when you were born, that is, when you were baptised, so that, if one were to die after earning the Jubilee Indulgence, they would go to heaven without touching the pains of purgatory.            Giul. — I wholeheartedly desire to earn this plenary Indulgence. Just let me know what I must do.
            Prov. — To earn this, as with any other Indulgence, it is first required that one be in a state of grace with God, because one who is guilty of a grave sin and eternal punishment before God is certainly not, nor can be, capable of receiving the remission of temporal punishment. It is therefore excellent advice that every Christian who wishes to acquire indulgences when and how they are granted should approach the Sacrament of Confession, striving to excite true sorrow within themselves, and make a firm resolution not to offend God any more in the future.
            The second condition is the fulfilment of what the Roman Pontiff prescribes. In opening the treasure of holy Indulgences, the holy Church always obliges the faithful to some good work to be done at a determined time and place. This is to prepare our hearts to receive those extraordinary favours that God’s mercy has prepared for us. Thus, to acquire the Indulgence of this Jubilee, the supreme Pontiff wants everyone to approach the Sacraments of Confession and Communion, to devoutly visit four churches for 15 consecutive times or alternately, praying according to their intention, for the exaltation and prosperity of our holy mother Church, for the eradication of heresy, for the peace and concord of Christian principles, for the peace and unity of all Christian people.
            Giul. — Are these things enough to earn the Jubilee Indulgence?
            Prov. — These two things are not enough, there is still one more, which is the main one. It is required that all sins, even venial ones, be detested, and moreover, that one renounce affection for all and each of them. And we will certainly do this if we prepare ourselves to practise those things that the confessor will impose on us, but above all if we make a firm and effective resolution never to commit any sin again, if we avoid the occasions and practise the means to not fall back. The Supreme Pontiff Clement VI, to encourage Christians all over the world to acquire the Jubilee, said: “Jesus Christ, with His grace and the overflowing merits of His passion, left to the Church militant here on earth an infinite treasure not hidden within a sheet, nor buried in a field, rather entrusted to be healthily dispensed to the faithful, entrusted to blessed Peter, who holds the keys of Heaven, and to his successors, Vicars of Jesus Christ on earth; to which treasure the merits of the blessed Mother of God and of all the elect contribute”.
            Now, my dear Giuliano, you have learned what is necessary to acquire this plenary Indulgence, and since among other things it is prescribed to make a visit to four churches, I will now provide you with the necessary devotional practises that may serve you in each of these visits (Those who wish to learn more about the holy indulgences may consult MORONI article: Indulgences. Magnum Theatrum vitae humanae. Artic. Indulgentia. — BERGIER Indulgences. — FERRARI in Biblioteca [Library]).

For greater convenience, the intentions of the Church in promulgating this Jubilee, the favours granted during it, and the conditions for acquiring the Plenary Indulgence are summarised here.

INTENTIONS OF THE CHURCH IN PROMULGATING THE JUBILEE
The intentions of the Church in inviting us to participate in the Jubilee are: 1) to renew the memory of our Redemption and to excite us to a dynamic gratitude towards the Divine Saviour; 2) to revive in us the sentiments of faith, religion, and piety; 3) to prepare ourselves through the most abundant lights that the Lord grants in this time of salvation, against errors, impiety, corruption, and scandals that surround us from all sides; 4) to awaken and increase the spirit of prayer, which is the weapon of the Christian; 5) to excite us to heartfelt penance, to amend our ways, and to redeem with good works the sins that have drawn down God’s wrath upon us; 6) to obtain through this conversion of sinners and the greater perfection of the just, that God may hasten in His mercy the triumph of the Church amidst the cruel war waged against her by her enemies. To these intentions, we must also associate ourselves in our prayers.

SPECIAL FAVOURS GRANTED DURING THE JUBILEE
            To encourage sinners to participate in the Jubilee, this holy year every confessor is given the faculty to absolve from any sin, even those reserved to the Bishop or the Pope, as well as to commute into other works of piety the vows of almost every kind, which one may have made and cannot observe.
            Moreover, everyone, fulfilling the conditions indicated below, can in this circumstance acquire not only the remission of all their sins but also the Plenary Indulgence, that is, the remission of all the temporal punishment that would still remain to be expiated in this world or in purgatory.
            Such indulgence is applicable to the souls in Purgatory, but it can be acquired only once during the Jubilee.
            The time of the Jubilee began on January 1st and ends on December 31st, 1875.

CONDITIONS FOR ACQUIRING THE JUBILEE INDULGENCE
            1^st Going to confession with the proper dispositions, earning absolution with true repentance.
            2^nd Approaching Communion worthily: those who have not yet been admitted may have it commuted through a pious work by the confessor. A single Communion is not enough to satisfy both the Easter precept and to acquire the Jubilee at the same time.
            3^rd Visiting four Churches for fifteen consecutive days or intermittently with the intention of attaining the Jubilee. It is sufficient to make this intention once at the beginning. The visit must be made to all four Churches (For Turin, the Churches of St. John, the Consolata, the Holy Martyrs, and St. Philip are designated. In other places, each should consult their own parish priest or director) on the same day. However, the time from the first Vespers of one day until the end of the following day can be counted as one day. Thus, for example, from noon today to the end of tomorrow can be counted as one day. It would not be sufficient to visit one Church per day. However, in case of serious impediment, confessors have the faculty to modify the visits or even commute them into other pious works. The visits can be made before or after Confession and Communion, or even in between. It is not necessary, but it is highly desirable that they be made in a state of grace, that is, without mortal sin on one’s conscience.
            No special prayers are prescribed when making these visits, and it may suffice for one to remain for about a quarter of an hour in each Church reciting the Acts of Faith, Hope, etc., with five Our Fathers, Hail Marys, and Glorias, praying according to the intention of the Church and the Pope.
            For the convenience of the devout, some considerations are provided here that may serve as reading material during these visits.

VISIT TO THE FIRST CHURCH. Confession
            A great aspect of God’s mercy towards sinners is found in the Sacrament of Confession. If God had said to forgive our sins only through Baptism, and not those that, unfortunately, would be committed after receiving this Sacrament, oh! how many Christians would go to eternal perdition! But God, knowing our misery, established another Sacrament, through which sins committed after Baptism are forgiven. This is the Sacrament of Confession. Here is what the Gospel says: Eight days after His Resurrection, Jesus appeared to His disciples and said to them: Peace be with you. As the heavenly Father sent me, so I send you, that is, the authority given to me by the Heavenly Father to do what is good for the salvation of souls, I give to you. Then the Saviour, breathing on them, said: Receive the Holy Spirit; those whose sins you forgive are forgiven; those whose sins you retain are retained. Everyone understands that the words retain or not retain mean to give or not give absolution. This is the great authority given by God to His Apostles and their successors in the administration of the Holy Sacraments.
            From these words of the Saviour arises an obligation for the sacred Ministers to listen to confessions, and equally the obligation for Christians to confess their sins arises, so that it is known when to give or not give absolution, what advice to suggest to remedy the evil done, in short, to give all those paternal warnings that are necessary to repair the evils of the past life and not to commit them again in the future.
            Confession too was not something practised only at some time and in some place. As soon as the Apostles began to preach the Gospel, the Sacrament of Penance began to be practised. We read that when St. Paul preached in Ephesus, many faithful, who had already embraced the faith came to the feet of the Apostles and confessed their sins. Confitentes et annunciantes actus suos. [Confessing and announcing their deeds]. From the time of the Apostles until now, the practise of this venerable Sacrament has always been observed. Throughout the ages the Catholic Church has condemned as heretical anyone who dared to deny this truth. Nor is there anyone who has been able to do without it. Rich and poor, servants and masters, kings, monarchs, emperors, priests, bishops, the same Supreme Pontiffs, all must kneel at the feet of a sacred minister to obtain forgiveness for those sins they may have committed after Baptism. But alas! How many Christians take poor advantage of this Sacrament! Some approach it without preparing themselves, others confess indifferently, without sorrow or resolution; others tend to leave out important things in confession, or do not fulfil the obligations imposed by the confessor. These people take the most holy and useful thing to use it for their own ruin. St. Teresa had a tremendous revelation on this matter. She saw that souls were falling into hell like snow falls in winter on the slopes of the mountains. Frightened by that vision, she asked Jesus Christ for an explanation, and received in response that they were going to perdition because of poorly made confessions in their lives.
            To encourage us to go to confess with complete sincerity, let us consider that the priest, who awaits us in the tribunal of Penance, awaits us in the name of God and in the name of God he forgives the sins of men. If there were a condemned criminal sentenced to death for a serious crime, and at the moment of being led to the gallows, the minister of the king presented himself saying: Your guilt is forgiven; the king grants you mercy for your life, and welcomes you among his friends, and so that you do not doubt what I say, here is the decree that authorises me to revoke your death sentence, what feelings of gratitude and love this guilty person would express towards the king and his minister! This is exactly what happens to us. We are the true guilty ones who, by sinning, have deserved the eternal punishment of hell. The minister of the King of kings, in the name of God in the tribunal of Penance, tells us: God sends me to you to absolve you from your sins, to close hell to you, to open Paradise for you, to restore you to friendship with God. And so that you not doubt the authority given to me, here is a decree signed by the same Jesus Christ, which authorises me to recall from you the death sentence. The decree is expressed as follows: Those whose sins you forgive are forgiven; those whose sins you retain are retained. Quorum remiseritis peccata, remittuntur eis, quorum retinueritis, retenta sunt. With what esteem and reverence must we approach a minister who, in the name of God, can do us so much good and prevent us from so much evil!
            There must be a special reason that encourages us to tell every sin to the confessor, and that is that on the occasion of Jubilee he has the authority to absolve from any sin, even reserved ones. Anyone who has incurred censures, excommunications, and other ecclesiastical penalties can be absolved by any confessor without resorting to the Bishop or the Pope.
            Nor should the fear that the confessor will reveal to others the things heard in confession keep us away from confession. No, this has never been the case in the past, nor will it ever be so in the future. A good father undoubtedly keeps the confidences of his children secret. The confessor is a true spiritual father; therefore, even speaking humanly, he keeps under strict secrecy what we reveal to him. But there is more. An absolute, natural, ecclesiastical, and divine precept binds the confessor to silence about anything heard in confession. Even if it were to prevent a serious evil, to free himself and the whole world from death, he cannot use information obtained in confession, unless the penitent expressly gives him the authority to speak about it. Therefore, go, oh Christian, go often to this friend. The more often you go to him, the more you will ensure that you walk the path to Heaven. The more often you go to Him, the more you will be assured of the forgiveness of your sins, and you will be assured of that eternal happiness promised by the same Jesus Christ, who gave such great power to His ministers. Do not let the multitude or the seriousness of your sins hold you back. The priest is a minister of God’s mercy, which is infinite. Therefore, He can absolve any number of sins, no matter how serious they are. Let us only present a humbled and contrite heart, and then we will certainly have forgiveness. Cor contritum et humiliatum, Deus, non despicies:

PRAYER
O my Jesus, who died on the cross for me, I thank you with all my heart that you did not let me die in sin. From this moment I turn to you. I promise to leave sin and to faithfully observe your commandments for all the time you allow me to live. I am sorry for having offended you. In the future, I want to love and serve you until death. Holy Virgin, my Mother, help me in that last moment of life. Jesus, Joseph, Mary, may my soul rest in peace with you! — Three Our Fathers, Hail Marys, and Glorias.

VISIT TO THE SECOND CHURCH. Holy Communion
            Do you understand, oh Christian, what it means to receive Holy Communion? It means approaching the table of angels to receive the body, blood, soul, and divinity of our Lord Jesus Christ, who is given as food to our soul under the appearances of consecrated bread and wine. At Mass, during the moment the priest pronounces the words of consecration over the bread and wine, the bread and wine become the Body and Blood of Jesus Christ. The words used by our Divine Saviour in instituting this Sacrament are: This is my Body, this is my Blood: Hoc est corpus meum, hic est calix sanguinis mei.
            These words are used by priests in the name of Jesus Christ in the sacrifice of the Holy Mass. Therefore, when we go to receive Communion, we receive the same Jesus Christ in body, blood, soul, and divinity, that is, true God and true man, alive as He is in Heaven. It is not His image, nor His figure, as is a statue, a crucifix, but it is Jesus Christ Himself as He was born of the Immaculate Virgin Mary and died for us on the Cross. Jesus Christ Himself assured us of this real presence in the Holy Eucharist when He said: This is my Body, which will be given for the salvation of men: Corpus quod pro vobis tradetur. This is the living bread that came down from Heaven: Hic est panis vivus qui de coelo descendit. The bread that I will give is my flesh. The drink that I will give is my true blood. Whoever does not eat of this body and does not drink of this blood has no life in him/her.
            Having instituted this Sacrament for the good of our souls, Jesus desires that we approach it often. Here are the words with which He invites us: “Come to me all you who are weary and burdened, and I will give you rest: Venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos. Elsewhere He said to the Hebrews: Your fathers ate the manna in the wilderness and died, but whoever eats the food represented by the manna, that food which I give, that food which is my Body and my Blood, he/she will not die. Whoever eats my flesh and drinks my blood abides in me and I in him; for my flesh is true food, and my blood is true drink”. Who could resist these loving invitations from the divine Saviour? To respond to these invitations, the Christians of the early days went every day to listen to the Word of God and every day they approached Holy Communion. It is in this sacrament that the martyrs found their strength, the virgins their fervour, the saints their courage.
            And we, how often do we approach this heavenly food? If we examine the desires of Jesus Christ and our needs, we must receive Communion very often. Just as the manna served as daily food for the Hebrews throughout the time they lived in the desert until they were led into the Promised Land, so Holy Communion should be our comfort, our daily food in the dangers of this world to guide us to the true promised land of Paradise. St. Augustine says: If every day we ask God for bodily bread, why do we not also strive to nourish ourselves every day with spiritual bread through Holy Communion? St. Philip Neri encouraged Christians to confess every eight days and to communicate even more often according to the advice of the confessor. Finally, the holy Church expresses the living desire for frequent Communion in the Council of Trent, where it says: “It would be highly desirable for every faithful Christian to maintain such a state of conscience that he/she could receive Holy Communion not only spiritually but sacramentally every time he/she attends holy Mass”.
            Some people would say: I am too sinful. If you are a sinner, try to put yourself in grace with the Sacrament of Confession, and then approach Holy Communion, and you will receive great help. Another would say: I take communion rarely to have greater fervour. And this is a deception. Things that are done rarely are mostly done poorly. On the other hand, since your needs are frequent, the help for your soul must be frequent. Some add: I am full of spiritual infirmities and do not dare to take communion often. Jesus Christ replies: Those who are well do not need a doctor. Therefore, those who are most subject to discomfort need to be visited often by the doctor. Courage then, oh Christian, if you want to perform the most glorious action for God, the most pleasing to all the saints in Heaven, the most effective for overcoming temptations, the most secure for making you persevere in good, it is certainly Holy Communion.

PRAYER
Why, oh my Jesus, does your Church, my mother, want me to rejoice this year? Is there perhaps a reason for joy more than at other times? Ah! Your being here on earth, being able to unite with You in Holy Communion, is it not a reason above all others to make us rejoice continuously? For me, I see nothing else that brings joy to my heart outside of You, true Spouse of the triumphant Church, only consoler and fortifier of the militant Church. But how then was it established to designate a year in particular for rejoicing? Ah, too sadly, oh my Jesus, we do not make enough fuss of this great good of Communion that we should! Too sadly, we easily forget this incomprehensible treasure, for which your spouse, our dearest Mother, is forced from time to time to awaken our attention to bring us back to you. Here, here is why she wants me to rejoice. She does not want me to rejoice only this year, but through this means she wants to call me back to You, whom I should never have lost and from whom I should never have distanced myself. Oh! Bind me to You in Holy Communion with such a bond that it may never be dissolved for all eternity. Three Our Fathers, Hail Marys and Glorias.

VISIT TO THE THIRD CHURCH. Almsgiving
            A very effective means, yet greatly neglected by people to gain paradise, is almsgiving. By almsgiving, I mean any act of mercy exercised towards one’s neighbour for the love of God. God says in the Holy Scripture that almsgiving obtains the forgiveness of sins, even if they are in great multitude: Charitas operit multitudinem peccatorum. The divine Saviour says in the Gospel: “Quod superest date pauperibus“. What exceeds your needs, give to the poor. Whoever has two coats should give one to the needy, and whoever has more than necessary should share with those who are hungry (Lk 3). God assures us that whatever we do for the poor, He considers it as done to Himself: “All that you do to one of my least brothers, you have done to me” (Mt 25). Do you then desire that God forgive your sins and free you from eternal death? Give alms. “Eleemosyna ab omni peccato et a morte liberat”. Do you want to prevent your soul from going to the darkness of hell? Give alms. “Eleemosyna non partietur animam ire ad tenebras” (Tb 4). Thus, God assures us that almsgiving is a very effective means to obtain the forgiveness of our sins, to find mercy in His eyes, and to lead us to eternal life. “Eleemosyna est quae purgat a peccato, facit invenire misericordiam et vitam aeternam“.
            If you desire that God show mercy to you, begin to show it to the poor. You would say: I do what I can. But be careful that the Lord tells you to give to the poor all that is superfluous: “Quod superest date pauperibus“. Therefore, I say to you that those purchases and increases in riches that you make year after year are superfluous. It is superfluous that exquisiteness you seek for tableware, meals, carpets, and clothing that could serve those who are hungry, those who are thirsty, and to cover the naked. Superfluous is that luxury in travels, theatres, dances, and other entertainments where it can be said that the wealth of the poor is being squandered.
            It seems appropriate to note here the interpretation that some give to the precept of the superfluous, certainly not according to the words of Jesus Christ: It is a counsel, they say, therefore, having given a part of the superfluous in almsgiving, we can spend the rest as we please. I respond that the Saviour did not designate any percentage. His words are positive, clear, and without distinction: “Quod superest date pauperibus“. Give the superfluous to the poor. This was done so that everyone would be persuaded that the severity of His command was motivated by the abuse that many make of it and for which they run a serious risk of being eternally lost. He wanted to add these other words: “It is easier for a camel to pass through the eye of a needle than for a rich man to be saved”, thus condemning the vain pretexts with which those who possess temporal goods try to excuse themselves from giving the superfluous to the poor.
            Some then truthfully say: I have no riches. If you have no riches, give what you can. Moreover, you do not lack means and ways to give alms. Are there not the sick to visit, to assist, to watch over? Are there not abandoned youth to welcome, instruct, shelter in your home, if you can, or at least take them where they can learn the science of salvation? Are there not sinners to admonish, the doubtful to counsel, the afflicted to console, quarrels to calm, injuries to forgive? See how many means you have to give alms and earn eternal life! Moreover, can you not say some prayers, make some confessions, receive communion, recite a rosary, listen to a Mass in suffrage for the souls in purgatory, for the conversion of sinners, or that the infidels may be enlightened and come to the faith? Is it not also a great almsgiving to burn perverse books, spread good books, and speak as much as you can in honour of our holy Catholic Religion?
            Another reason that should urge you to give alms is what the Saviour mentions in the Holy Gospel. He says: “You will not give the poor a glass of fresh water without the heavenly Father giving you the reward”. Of all that you give to the poor, you will receive a hundredfold in this life and a reward in eternal life. Thus, giving something to the poor in this present life is a multiplication. In other words, it means giving a hundred to one loan even in this present life, with a full reward that God reserves for us in the other life.
            Here is the reason why we see so many families giving abundant alms from all over and continually growing in wealth and prosperity. The reason is given by God: give to the poor, and it will be given to you: “date, et dabitur vobis“. You will be given a hundredfold in this life, and eternal life in the other: “centuplum accipiet in hac vita et vitam aeternam possidebit“.

PRAYER
Oh my Jesus, I am fully convinced of the necessity I have to give alms, but how will I do it, when I have such a scarcity of true goods, that is, spiritual ones, that I can barely live? How will I pray for the infidels and for the heretics if I barely believe in the truths taught by your holy Church? How will I pray for sinners if I myself love sin? How will I pray for Your Church, for Your Vicar, if I hardly notice that they are persecuted, so blinded am I by worldly occupations? Ah, Lord! By your sacred Heart, I implore you to grant me a little almsgiving, to give me a bit of that charity that animated your original disciples, of that charity that burned in the hearts of Saint John the Almsgiver, Francis Xavier, Vincent de Paul. Then indeed all that I have will be for all my brothers, and, as far as it depends on me, I will truly celebrate the Year of Jubilee, sharing with those who are without the goods received from You, so that I may rejoice and celebrate with them in your riches. Three Our Fathers, Hail Marys and Glorias.

VISIT TO THE FOURTH CHURCH. Thoughts of salvation
            In the eyes of faith, the thought of salvation is most essential, but in the face of the world, it is the most neglected. Therefore, while you are in this Church, oh Christian, direct your gaze upon a Crucifix, and listen to what Jesus tells you. He loosens His tongue and speaks to you thus: one thing alone, oh man, is necessary: to save your soul: “unum est necessarium“. If you acquire honours, glory, riches, knowledge, and then do not save your soul, all is lost for you. “Quid prodest homini si mundum universum lucretur, animae vero suae detrimentum patiatur?” (Mt 16:26).
            This thought has determined many young people to leave the world, many rich to distribute their wealth to the poor, many missionaries to abandon their homeland, to go to faraway lands, many martyrs to give their lives for the faith. All these thought that if they lost their souls, nothing would benefit them from all the goods of the world for eternal life. For this reason, St. Paul urged Christians to think seriously about the issue of salvation: “We urge you,” he writes, “Oh brothers, to pay attention to the great affairs of salvation” (1 Thess 10,4).
            But of what affairs is St. Paul speaking here? He spoke, says St. Jerome, of the affairs that include everything, affairs that if unsuccessful, the eternal kingdom of Paradise is lost, and nothing remains but to be thrown into a pit of torments that will have no end.
            Therefore, St. Philip Neri was right to call all those, who in this life attend to procuring honours and lucrative positions, riches, and pay little attention to saving their souls, fools. Every loss of property, reputation, relatives, health, even life, can be repaired in this world. But with what good of the world, with what fortune can one repair the loss of the soul? Listen, Oh Christian, it is Jesus Christ who calls you: listen to His voice. He wants to grant you mercy or forgiveness for your sins, and the remission of the penalty due for those same sins. However, keep firmly in mind that he who today does not think of saving himself runs a serious risk of being tomorrow with the damned in hell and being lost for all eternity.
            But consider that at this moment, while you are in church thinking about your soul, many are dying and perhaps going to hell. How many from the beginning of the world until our days have died of every age and condition and have gone eternally lost! It may be that they had the will to be damned? I do not believe that any of them had this intention. The deception was in deferring their conversion. They died in sin, and now they are damned. Keep this maxim well in mind: a man in this world does much if he saves himself, and knows much if he has the knowledge of salvation. But he does nothing if he loses his soul, and knows nothing if he ignores those things that can eternally save him.

PRAYER
Oh my Redeemer, you have shed your blood to obtain my soul, and I have lost it so many times through sin! I thank you for giving me time to put myself in your grace. Oh my God, I am sorry for having offended you. I wish I had died before and never displeased a God as good as you are. Yes, my God, I offer you all of myself, I hide my iniquities in your most sacred wounds, and I know with certainty, oh my God, that you do not despise a heart that humbles and repents. Oh Mary, refuge of sinners, help a sinner who commends himself to you and trusts in you. — Three Our Fathers, Hail Marys and Glorias, with the exclamation: Jesus my, mercy.

With the permission of the ecclesiastical authority.

The history of the Salesian missions (1/5)

The 150th anniversary of the Salesian missions will be held on November 11, 2025. We believe it might be interesting to offer our readers a brief history of what has gone before and early stages of what was to become a kind of Salesian missionary epic in Patagonia. We will do so over five episodes, with the help of unpublished sources that allow us to correct the many inaccuracies that have passed into history.

Let us clear the field immediately: it is said and written that Don Bosco wanted to leave for the missions both as a seminarian and as a young priest. This is not documented. While, as a 17 year old student (1834) he applied to join the Franciscan Reformed friars at the Convent of the Angels in Chieri who had missions, the request was apparently made mainly for financial reasons. If ten years later (1844), when he left the “Convitto” in Turin, he was tempted to enter the Congregation of the Oblates of the Virgin Mary, who had just been entrusted with missions in Burma (Myanmar), it is however also true that a missionary vocation, for which he had perhaps also undertaken some study of foreign languages, was only one of the possibilities of apostolate for the young Don Bosco that opened up before him. In both cases Don Bosco immediately followed the advice, first of Fr Comollo to enter the diocesan seminary and, later, of Fr Cafasso to continue to dedicate himself to the young people of Turin. Even in the twenty years between 1850 and 1870, busy as he was in planning the continuity of his “work of the Oratories”, in giving a juridical foundation to the Salesian society he was setting up, and in the spiritual and pedagogical formation of the first Salesians and all young people from his Oratory, he was certainly not in a position to follow up on any personal missionary aspirations or those of his “sons”. There is not even a hint of him or the Salesians going to Patagonia, although we see this in writing or on the web.

Heightening missionary sensitivity
            This does not detract from the fact that the missionary sensitivity in Don Bosco, probably reduced to faint hints and vague aspirations in the years of his priestly formation and early priesthood, sharpened considerably over the years. Reading the Annals of the Propagation of the Faith gave him good information on the missionary world, so much so that he drew episodes from them for some of his books and praised Pope Gregory XVI who encouraged the spread of the Gospel to the far corners of the earth and approved new religious Orders with missionary aims. Don Bosco could have received considerable influence from Canon G. Ortalda, director of the diocesan Council of the Propaganda Fide Association for 30 years (1851-1880) and also promoter of “Apostolic Schools” (a sort of minor seminary for missionary vocations). In December 1857 he had also launched the project of an Exposition in favour of the Catholic Missions entrusted to the six hundred Sardinian Missionaries. Don Bosco was well informed about it.
            Missionary interest grew in him in 1862 at the time of the solemn canonisation in Rome of the 26 Japanese protomartyrs and in 1867 on the occasion of the beatification of more than two hundred Japanese martyrs, also celebrated with solemnity at Valdocco. Also in the papal city during his long stays in 1867, 1869 and 1870 he was able to see other local missionary initiatives, such as the foundation of the Pontifical Seminary of the Holy Apostles Peter and Paul for foreign missions.
            Piedmont with almost 50% of Italian missionaries (1500 with 39 bishops) was in the vanguard in this field and Franciscan Luigi Celestino Spelta, Apostolic Vicar of Hupei, visited Turin in November 1859. He did not visit the Oratory, instead Fr Daniele Comboni did so in December 1864, publishing his Plan for Regeneration for Africa in Turin with the intriguing project of evangelising Africa through Africans.
            Don Bosco had an exchange of ideas with him. In 1869 Comboni tried, unsuccessfully, to associate him with his project and the following year invited him to send some priests and lay people to direct an institute in Cairo and thus prepare him for the missions in Africa, at the centre of which he counted on entrusting the Salesians with an Apostolic Vicariate. At Valdocco, the request, which was not granted, was replaced by a willingness to accept boys to be educated for the missions. There, however, the group of Algerians recommended by Archbishop Charles Martial Lavigerie found difficulties, so they were sent to Nice, France. The request in 1869 by the same archbishop to have Salesian helpers in an orphanage in Algiers in times of emergency was not granted. In the same way, the petition by Brescian missionary Giovanni Bettazzi to send Salesians to run an up-and-coming institute of arts and trades, as well as a small minor seminary in the diocese of Savannah (Georgia, USA) was suspended from 1868. Proposals from others, whether to direct educational works in “mission territories”, or direct action in partibus infidelium, could also have been attractive, but Don Bosco would never give up either his full freedom of action – which he perhaps saw compromised by the proposals he had received – or above all his special work with the young, for whom he was at the time very busy developing the newly approved Salesian Society (1869) beyond the borders of Turin and Piedmont. In short, until 1870 Don Bosco, although theoretically sensitive to missionary needs, was cultivating other projects at a national level.

Four years of unfulfilled requests (1870-1874)
            The missionary theme and the important questions related to it were the object of attention during the First Vatican Council (1868-1870). If the document Super Missionibus Catholicis was never presented in the general assembly, the presence in Rome of 180 bishops from “mission lands” and the positive information about the Salesian model of religious life, spread among them by some Piedmontese bishops, gave Don Bosco the opportunity to meet many of them and also to be contacted by them, both in Rome and Turin.
            Here on 17 November 1869 the Chilean delegation was received, with the Archbishop of Santiago and the Bishop of Concepción. In 1870 it was the turn of Bishop D. Barbero, Apostolic Vicar in Hyderabad (India), already known to Don Bosco, who asked him about Sisters being available for India. In July 1870 Dominican Archbishop G. Sadoc Alemany, Archbishop of San Francisco in California (USA), came to Valdocco. He asked, successfully, for the Salesians for a hospice with a vocational school (which was never built). Franciscan Bishop L. Moccagatta, Apostolic Vicar of Shantung (China) and his confrere Bishop Eligio Cosi, later his successor, also visited Valdocco. In 1873 it was the turn of Bisop T. Raimondi from Milan who offered Don Bosco the possibility of going to direct Catholic schools in the Apostolic Prefecture of Hong Kong. The negotiations, which lasted over a year, came to a standstill for various reasons, just as in 1874 did a project for a new seminary by Fr Bertazzi for Savannah (USA) also remain on paper. The same thing happened in those years for missionary foundations in Australia and India, for which Don Bosco started negotiations with individual bishops, which he sometimes gave as a fait accompli to the Holy See, while in reality they were only projects in progress.
            In those early 1870s, with a staff consisting of little more than two dozen people (including priests, clerics and brothers), a third of them with temporary vows, scattered across six houses, it would have been difficult for Don Bosco to send some of them to mission lands. All the more so since the foreign missions offered to him up to that time outside Europe presented serious difficulties of language, culture and non-native traditions, and the long-standing attempt to have young English-speaking personnel, even with the help of the Rector of the Irish college in Rome, Msgr Toby Kirby, had failed.

(continued)

Historic photo: The Port of Genoa, November 14, 1877.

The handkerchief of purity (1861)

On June 16, Don Bosco gave the boys the spiritual nosegay to pray for the grace of repentance for those with the big ape on their shoulders – boys so few in number that he could hardly speak of them in the plural. Then, at the 2Good Night” on June 18, he told the following little story, or dream of sorts, as he called it on another occasion. His style of narration, however, was always such as to prompt Ruffino to apply to Don Bosco what Baruch had said of Jeremiah: “[He] dictated all these words to me as if he were reading them, and I wrote them down with ink in the book.” [Jer. 36, 18] Don Bosco spoke thus:

On the night of June 14 I had no sooner fallen asleep than I was startled by a heavy blow on the bedstead, as if someone had struck it with a board. I jumped up and immediately thought that it was lightning.
I looked about but found nothing unusual. Convinced that I had most likely been dreaming, I again tried to sleep. Hardly had I begun to doze when a second blow startled me again. This time I got out of bed and searched everywhere – under the bed, under the desk, and in the corners of the room – but I found nothing amiss. Commending myself to God’s safekeeping, I blessed myself with holy water and slipped into bed. It was then that my mind began to wander and I saw what I am going to tell you.
I seemed to be in our church pulpit, about to start a sermon. All the boys were seated at their usual places, looking up and waiting, but I had no idea what to preach about. My mind was a complete blank. For a while I stood there dumbfounded and dismayed. Never had anything like this happened to me in all my years of ministry. Then suddenly the walls and boys disappeared, and the church turned into an immense valley. I was beside myself and could not believe my eyes.
“What’s this?” I questioned. “A moment ago I was in the pulpit in church and now I am in a valley? Am I dreaming? What’s happening to me?”
I decided then to get going, hoping to meet someone and find out where I was. After a while, I came to a stately palace. Its many balconies and broad terraces beautifully harmonized with the building and landscape. In front of the palace there was a large plaza. In a corner, at the right, a large number of boys were crowding around a lady who was handing out handkerchiefs, one to each boy. On taking theirs, the boys walked up to the terrace and ranged themselves along the parapet. Drawing close to the lady, I heard her say to each lad as she gave him a handkerchief, “Do not unfold it when it’s windy, but if you are surprised by a wind, turn at once to the right, never to the left.”
I keep looking at those boys, but then and there I did not recognize any of them. When all the handkerchiefs had been distributed, the boys were all lined up on the terrace in complete silence. As I watched, one boy took out his handkerchief and unfolded it. Others followed his example and soon all had them out. The handkerchiefs were very large and exquisitely embroidered in gold. On each, lengthwise, there was written in gold: Regina virtutum [Queen of virtues].
Suddenly a soft breeze came out of the north – that is, from the left; gradually it grew stronger, then it became a wind. Immediately some boys folded their handkerchiefs and hid them, while others turned quickly to the right. Others, instead, left them exposed and flapping in the wind. Meanwhile the disturbance gained force while ominous clouds gathered overhead and darkened the sky. Lightning flashed as thunderous, frightening rumbles rolled across the heavens, followed by hail, rain, and snow. Unbelievably, many boys still kept their handkerchiefs flapping in the storm. The hail, rain, and snow battered them mercilessly.
In no time they were riddled with holes, torn beyond recognition.
I was stunned, not knowing what to make of it. However, I was in for a still greater shock. As I got closer to those boys for a better look, I recognized every one of them. They were my own Oratory boys. I hurried up to one and asked, “What in the world are you doing here? Aren’t you so-and-so?”
“Yes,” he replied, “I am.” And then, pointing to several others, he added, “So-and-so and so-and-so are here too!”
I then went over to the lady who had distributed the handkerchiefs.
Several men were around her.
“What does all this mean?” I asked them.
The lady herself [hearing my question] turned to me. “Didn’t you see the inscription on those handkerchiefs?” she asked.
“Why yes, my lady,” I replied. “Regina virtutum.”
“Do you understand now?”
“Yes, I do!”
All those boys exposed their purity to the wind of temptation. Some, on realizing the danger, immediately fled. Those are the boys who folded and hid their handkerchiefs. Others, taken by surprise and unable to fold their handkerchiefs, turned to the right. These are the boys who promptly have recourse to prayer when in danger and turn their backs upon the enemy. Others, instead, kept their handkerchiefs open to the full blast of temptation and fell into sin.
Saddened by this sight and the realization that so very few of my boys had kept themselves pure, I nearly lost heart and burst into tears.
When I was able to control myself again, I asked, “Why did even raindrops and snowflakes riddle the handkerchiefs? Aren’t they symbols of venial sins?”
One of the men replied: “Don’t you know that where purity is concerned non datur parvitas materiae [there is no matter that is not considered to be grave]? Nevertheless, don’t be downhearted. Come and see.”
He moved to the balcony and, signaling to the boys with his hand, shouted, “Right about face!” Nearly all obeyed, but a few did not budge.
Their handkerchiefs were torn to shreds. I noticed, too, that the handkerchiefs of those who had turned to the right had shrunk and were covered with patches. They had no holes but were pitifully shapeless.
“These boys,” the lady explained, “had the misfortune of losing purity, but they regained God’s grace through confession. Those few who did not stir are those who persist in sin and perhaps will go to perdition.” Finally, she said to me: “Nemini dicito, sed tantum admone.”
[Tell no one in particular, but give only a general warning.]
(BM VI, 582-584)

Interview with the new superior Don Vincentius Prastowo

Don Vincentius Prastowo is the new Salesian provincial for Indonesia, a country that, with its 279 million inhabitants and over 700 languages, ranks fourth in the world by population. Indonesia is the largest archipelagic state on the planet, made up of 17,508 islands, and is home to the largest Muslim community in the world. The Salesian presence in this nation dates back to 1985, although the first experience in present-day East Timor began as early as 1927. We interviewed him.

Can you introduce yourself?
My name is Vincentius Prastowo. I was born on November 28, 1980, in Magelang, Central Java. I am the second generation in my family to embrace the Catholic faith. My parents were the first in our extended family to receive the sacrament of baptism—a decision that profoundly changed the course of our lives. From them, I came to know Jesus Christ and the Catholic values that have been instilled in me since childhood. I attended a Catholic primary school run by the Sisters of the Immaculate Conception (SPM), where my faith grew through religious education, liturgical activities, and close interactions with religious sisters.

What is the story of your vocation?
My interest in religious life began during my teenage years, inspired by the Jesuit priests who served in my parish. Their genuine dedication to service, intellectual depth, and profound spirituality left a lasting impression on me. This inspiration led me to continue my education at Stella Maris Minor Seminary in Bogor, run by the Franciscans, from 1994 to 1998.
At the seminary, I not only learned basic theology and philosophy but also deepened my understanding of prayer life, discipline, and community living. These years were foundational in shaping my path and clarifying my desire to pursue a life of service to God and others.

How did you meet the Salesians?
Every year, Stella Maris Seminary hosted visits from various religious congregations, introducing seminarians to different spiritualities and missions. During one of these visits, I met Fr. Jose Llopiz Carbonell and Fr. Andress Calejja, two Salesian priests who frequently came to the seminary. They brought annual calendars featuring the image of Mary, Help of Christians, which immediately captured my attention.
Through conversations with them, I became intrigued by the Salesian mission and decided to explore their community further. My curiosity led me to regular visits to the Salesian community in Jakarta every year-end. I was deeply impressed by their approach to education and their commitment to accompanying young people. They didn’t just preach about faith; they practiced it by mentoring youth from humble backgrounds.
The warmth and love I experienced in the Salesian community eventually solidified my decision to choose this path.

What difficulties did you encounter?
Choosing the Salesian path was not without challenges. My initial formation took place in Timor Leste, a region embroiled in political conflict at the time due to its struggle for independence from Indonesia. The situation created significant tension, both for me and my family. My parents were deeply concerned for my safety and even suggested I consider a “safer” congregation.
However, my resolve was firm. I believed that this calling was the life God had planned for me. Amid the ongoing conflict, I faced numerous trials, including the threat of violence, cultural adaptation, and longing for my family. Yet, in every hardship, I found strength through prayer and God’s protection.
This experience taught me to rise above fear and strengthened my conviction. One of my greatest joys was the freedom and courage to determine my life’s calling, despite the obstacles along the way.

As a Salesian, I’ve come to realize the immense challenges faced by communities in Indonesia’s archipelagic regions. Our nation, comprised of thousands of islands, grapples with disparities in access to education and economic opportunities. In remote areas, young people’s most pressing needs are quality education and access to decent jobs.
I firmly believe that collaboration between central and local governments is essential to alleviating poverty in these regions. Prioritizing the development of educational infrastructure, offering scholarships for underprivileged children, and creating equitable job opportunities are vital steps.
As part of the Salesian community, I feel called to contribute to these efforts, especially through vocational education programs aimed at empowering youth with skills that prepare them for the workforce and foster self-reliance.

How is your Salesian work in the context of the country?
Indonesia is known as the country with the largest Muslim population in the world. However, I am grateful that its people are generally moderate and open to diversity. In this context, Salesians work in predominantly Muslim areas with a spirit of brotherhood and collaboration. Our mission seeks to build bridges through education and service, respecting individual beliefs while upholding universal values such as love, justice, and peace.
This awareness of diversity is a treasure that we must continue to celebrate. In daily life, we learn to respect one another and work together with various communities. I believe Indonesia’s cultural, religious, and traditional diversity is a blessing that must be preserved and cherished.

How do you see the future of young people and Salesian education?
Indonesia is projected to experience a demographic boom starting in 2030. This means a significant increase in the working-age population, presenting both opportunities and challenges. While this growth offers the potential for economic advancement, it also poses risks of widespread unemployment if not managed well.
As an education-focused community, the Salesians play a crucial role in preparing young people to face the future. We focus on vocational training that aligns with industry needs while fostering strong character and discipline. One of our main projects is uplifting the dignity of young people in remote islands by equipping them with skills for the digital and technological era.
To thrive in the 5.0 era, Indonesia’s youth need adaptability, creativity, and collaboration skills. The training programs we offer aim to meet these needs, empowering young people not only to compete in the job market but also to become agents of change in their communities.

What place does Mary Help of Christians occupy in your life?
Mary has always held a special place in my journey. Since childhood, I have known and loved her through the Rosary prayers often held in our neighbourhood. Her image as Mary, Help of Christians, has continuously strengthened and guided me through life’s challenges.
In Salesian tradition, devotion to Mary is highly emphasized. We believe she is ever-present, accompanying and protecting us in every step of our journey. My personal experiences affirm that through prayer and entrusting ourselves to Mary, seemingly insurmountable difficulties can be overcome.

What would you say to young people at this moment?
To young people, my message is this: never lose hope. Do not let difficulties, challenges, or obstacles crush your dreams. Believe that there is always a way forward, especially when we lean on God and seek the intercession of Mary.
Life is a gift full of opportunities. Do not fear stepping out of your comfort zone, facing challenges, and pursuing your true calling. In every journey, God provides the strength, and Mary will always be present as a loving and faithful mother.
May Indonesian youth rise, grow, and become agents of change, bringing hope to the nation and the world. Let us walk together in faith, love, and service.

Fr. Vincentius Prastowo
Provincial of Indonesia

Interview with the new Provincial Fr. Simon Zakerian

He made his First Profession in Damascus on September 8, 2002, and his Perpetual Profession in Aleppo on August 2, 2008. He was ordained a priest in his hometown, Qamishli, on September 11, 2010.
After initial formation, he served the Provincial in several ministries, taking on various responsibilities. From 2010 to 2014 in Aleppo, Syria, he served as a pastoral collaborator; from 2015 to 2017 in Damascus, he served as Director. From 2017 to 2018 in Alexandria, Egypt, he again held the role of Director, and from 2018 to July 2024 in Al-Fidar and El Houssoum, Lebanon, he continued with the responsibility of Director. At the provincial level, he served as the pastoral delegate for Youth Pastoral for about 12 years, finishing this service in June 2024 and then starting the new service on July 6, 2024, as provincial.
The Middle East Province includes Palestine – Israel, Syria, Egypt, and Lebanon.

Can you introduce yourself?
I was born in Syria, in a city called al-Qamishli (northeast Syria), on July 2, 1978, to an Armenian family. Like all Armenians of the diaspora, I survived the Ottoman genocide of 1915, when my grandparents fled and made it to Qamishli. My father’s name is Aram and my mother’s name is Araxi; we are a family of two brothers and six sisters.

Who first told you the story of Jesus?
My family has always had a deep Christian faith that my parents passed on to me since I was a child, even with the help of my grandmother, who spoke to me about Jesus. The Armenian Church also helped me because as a child I served as an altar boy and assisted at Mass. Then I started attending the oratory of Don Bosco in my city, starting from the fifth grade. Since I really enjoyed playing soccer, I continued to attend Don Bosco for years, and gradually my belonging to the oratory grew more and more, involving me not only in sports activities, but also in animation and service.

What is the story of your vocation?
My vocation was born from a desire that God placed in my heart. When I served at Mass, I would tell myself: when I grow up, I will also be on the altar like this priest. After getting to know the Salesians, this desire matured more and more, and the example of the Salesians, who were with us in the courtyard, in church, and in various moments of our lives, made me think seriously about my life and its meaning. So I began to reflect more deeply and to ask myself about the purpose of my existence and the meaning of my life. Therefore, I started to wonder how I could discern my vocation, to ask what God wanted from me. With these thoughts, with prayer and service, I walked in search of the Lord’s will for me. In Qamishli there was an Italian missionary who was always with us in the courtyard. He organised soccer tournaments, encouraged us, accompanied us to church to experience the Holy Mass and Eucharistic adoration, and showed us films about the lives of saints to then encourage us to do works of charity and service in the oratory and outside. His testimony made me reflect that I too could live and do like him. So with his help and that of other Salesians, I began my discernment. I loved the life of that Salesian because he was close to God, to people, and to young people like Don Bosco, with a joyful and beautiful life, simple and profound. It was clear that his was not a job rather a divine vocation!

How did your family react?
My family is simple, and at first, they did not want me to leave home. But then they understood that it was a call from the Lord, and so I was allowed to begin the journey. From that moment on, my family has always encouraged my vocation with affection and prayer.

What have the biggest challenges been?
The biggest challenge was leaving the world to follow Christ in the consecrated life. This was not easy because my life was bound to many friends and soccer. I was a soccer player, and I played on a major league team in my city. So, leaving all this was difficult.

What is your most beautiful experience?
However, I must say that once I started the journey, I experienced what Jesus says in the Gospel, that whoever follows Him will have in return many brothers, sisters, friends, confreres, young people, and laypeople with whom to share life and mission. This is truly a beautiful gift.

What are the young people like in your area?
The young people of our province are heroes. They are wonderful. As I always tell everyone, they are the true protagonists of the history of our lands because they have always lived in very difficult and war-torn situations. It is because they have learned to live in these situations as Christians and as witnesses, with great faith and hope. For me, they were and still are a beautiful example.

What more could be done and improved?
The future of the young people of our lands today is very ambiguous and not easy. However, they can do a lot. Thus I pray to God that He grants us peace so that they can build a future in these lands and look to tomorrow with hope and without fear because He is with us and does not abandon us.

What place does Mary Help of Christians occupy in your life?
In our houses in the Middle East, we Salesians, together with the young people, are used to frequently invoking Mary Help of Christians because we know that it was she who helped Don Bosco, especially in the most difficult moments. And we, especially in these moments of war, do not cease to ask for her maternal intercession, she our refuge, she the Madonna of difficult times, as Don Bosco used to say.

What would you say to young people at this moment?
I tell young people to not be afraid of life and difficulties, rather to face everything with love and hope; not alone, but with God and with brothers and sisters, because together we can change ourselves and the world. This is how our saints and our founding father Don Bosco lived and acted. Therefore, I invite young people to open their hearts to God’s call, and not be indifferent when they hear His voice… do not harden your hearts!
And I conclude by saying to myself and to all young people the same words of Pope Francis in Christus Vivit: “Christ is alive and He wants you to be alive!”

Fr. Simon ZAKERIAN
Middle East Provincial

In Memoriam. Cardinal Angelo Amato, SDB

The universal Church and the Salesian Family bid farewell for the last time on December 31, 2024, to Cardinal Angelo Amato, S.D.B., emeritus Prefect of the Congregation for the Causes of Saints. Born in Molfetta (in the province of Bari, Italy) on 8 June 1938, he served the Holy See for many years and became a point of reference in theology, academic research, and the promotion of holiness within the Church. The funeral rites, presided over on 2 January 2025 by Cardinal Giovanni Battista Re, Dean of the College of Cardinals, were held at the Altar of the Chair in St. Peter’s Basilica. At the conclusion, His Holiness Francis presided over the rite of the “Ultima Commendatio” and the “Valedictio,” paying his homage to this illustrious son of St. John Bosco.
Below is a biographical profile retracing his life, the most significant stages of his formation, his academic and pastoral experiences, up to his mission as Prefect of the Congregation for the Causes of Saints.

The Origins and the Salesian Choice
Angelo Amato was born in Molfetta on 8 June 1938, the eldest of four children in a family of shipbuilders. Growing up in an environment that fostered a spirit of commitment and responsibility, he completed his early studies at elementary schools run by the Alcantarine Sisters and the Salesian Sisters of the Sacred Heart in Molfetta. Later, he continued with middle school and, foreseeing a possible future in a maritime career, enrolled at the Nautical Institute in Bari, in the section for long-course captains. It was during his third year of studies, in October 1953, that he decided to pursue the priesthood: he left the Nautical Institute and entered the Salesian aspirantate in Torre Annunziata.
Thus, his religious vocation was intertwined from the beginning with the Salesian Family. After a probationary period, he completed his novitiate at Portici Bellavista from 1955 to 1956. On 16 August 1956—the day that Salesian tradition reserves for the first profession of the novices—he made his religious vows, becoming a Salesian of Don Bosco. From that moment on, his life would be profoundly linked to the Salesian charism, with particular attention to youth and education.
After the novitiate, Angelo Amato attended the philosophical seminary in San Gregorio in Catania, where he obtained his classical high school diploma (in 1959) and, subsequently, a degree in Philosophy at the then Pontifical Salesian Athenaeum in Rome (today the Pontifical University of the Salesian Order). In 1962 he made his perpetual profession, definitively consolidating his belonging to the Salesian Congregation. In those same years, he also undertook a practical internship at the Salesian College in Cisternino (Brindisi), teaching literature at the middle school level—an experience that immediately brought him into contact with youth apostolate and teaching, two dimensions that would mark his entire mission.

Ordination and Theological Studies
The next step in Angelo Amato’s journey was studying Theology at the Theological Faculty of the Salesian University, also in Rome, where he earned his licentiate in Theology. Ordained a priest on 22 December 1967, he decided to further specialize and enrolled at the Pontifical Gregorian University. In 1974, he obtained his doctorate in Theology there, thus joining the ranks of the university teaching staff. The field of theology fascinated him deeply, a passion that would be reflected in the great number of publications and essays he authored over the course of his academic career.

The Experience in Greece and the Research on the Orthodox World
A decisive phase in Father Angelo Amato’s formation was his stay in Greece, beginning in 1977, promoted by the then Secretariat for Christian Unity (today the Dicastery for Promoting Christian Unity). Initially, he spent four months at the Jesuit residence in Athens, where he devoted himself to the study of modern Greek—both written and spoken—in preparation for enrolling at the University of Thessaloniki. Once admitted to the courses, he obtained a scholarship from the Patriarchate of Constantinople, which allowed him to reside at Monì Vlatadon (Vlatadon Monastery), home to an institute for patristic studies (Idrima ton Paterikon Meleton) and a rich library specializing in Orthodox theology, enhanced by microfilms of the manuscripts of Mount Athos.
At the University of Thessaloniki, he attended courses in the history of dogmas with Professor Jannis Kaloghirou and systematic dogmatics with Jannis Romanidis. Simultaneously, he carried out an important study on the sacrament of penance in Greek Orthodox theology from the 16th to the 20th century: this research, supported by the well-known Greek patrologist Konstantinos Christou, was published in 1982 in the series Análekta Vlatádon. This period of ecumenical exchange and in-depth acquaintance with the Eastern Christian world greatly enriched Amato’s formation, making him an expert in Orthodox theology and the dynamics of dialogue between East and West.

Return to Rome and Academic Commitment at the Pontifical Salesian University
Back in Rome, Angelo Amato assumed the role of professor of Christology in the Theological Faculty of the Pontifical Salesian University. His scholarly abilities and clarity of exposition did not go unnoticed: he was appointed Dean of the same Theological Faculty for two terms (1981–1987 and 1994–1999). Furthermore, between 1997 and 2000, he served as Vice-Rector of the University.
During those years, he also gained further international experience: in 1988, he was sent to Washington to deepen his knowledge of the theology of religions and to complete his manual on Christology. Alongside his academic work, he held advisory roles for several bodies of the Holy See: he was a consultor for the Congregation for the Doctrine of the Faith and for the Pontifical Councils for Promoting Christian Unity and Interreligious Dialogue. He also served as an advisor to the Pontifical International Marian Academy, underlining his interest in Mariology—a field typical of the Salesian spirituality centered on Mary Help of Christians.
In 1999, he was appointed Prelate Secretary of the restructured Pontifical Academy of Theology and Director of the newly founded theological journal Path. Moreover, between 1996 and 2000, he was part of the theological-historical commission for the Great Jubilee of the Year 2000, thus contributing significantly to the organization of the jubilee celebrations.

Secretary of the Congregation for the Doctrine of the Faith and Episcopal Ministry
On 19 December 2002, a very significant appointment came: Pope John Paul II designated him Secretary of the Congregation for the Doctrine of the Faith, concurrently elevating him to the rank of Archbishop and assigning him the titular see of Sila, with the personal title of Archbishop. He received episcopal ordination on 6 January 2003 in the Vatican Basilica, from none other than John Paul II himself (now Saint John Paul II).
In this role, Monsignor Angelo Amato collaborated with the then Prefect, Cardinal Joseph Ratzinger (the future Benedict XVI). The Dicastery’s task was, and remains, to promote and safeguard the Catholic doctrine throughout the world. During his mandate, the new Archbishop continued to maintain an academic approach, combining his specialized expertise in theology with ecclesial service aimed at upholding the orthodoxy of the faith.

Prefect of the Congregation for the Causes of Saints and the Cardinalate
A further step forward in his ecclesiastical career came on 9 July 2008: Pope Benedict XVI appointed him Prefect of the Congregation for the Causes of Saints, succeeding Cardinal José Saraiva Martins. In this dicastery, Monsignor Amato was responsible for overseeing the processes of beatification and canonization of the Servants of God, discerning heroic virtues, miracles, and the testimony of those who, throughout history, have become saints and blesseds in the Catholic Church.
At the Consistory of 20 November 2010, Benedict XVI created him a Cardinal, assigning him the deaconry of Santa Maria in Aquiro. With his new red hat, he was able to participate in the conclave of March 2013, which elected Pope Francis. During Francis’s pontificate, Cardinal Amato was confirmed “donec aliter provideatur” as Prefect of the Congregation for the Causes of Saints (on 19 December 2013), continuing in this role until 31 August 2018, when he resigned upon reaching the age limits, leaving a lasting legacy through the number of beatifications and canonizations examined during those years.

Commitment to the Local Church: The Example of Don Tonino Bello
A particular testimony to Cardinal Amato’s bond with his homeland occurred in November 2013, when he traveled to the Cathedral of Molfetta for the closure of the diocesan phase of the beatification and canonization process of Don Tonino Bello (1935–1993). The latter, Bishop of Molfetta from 1982 to 1986, was dearly loved for his commitment to peace and the poor. On that occasion, Cardinal Amato emphasized that holiness is not the privilege of a select few but a universal vocation: all believers, inspired by the person and message of Christ, are called to live their faith deeply, with hope and charity.

Final Years and Death
After stepping down from the leadership of the Congregation for the Causes of Saints, Cardinal Angelo Amato continued to serve the Church by participating in events and ceremonies, always making his deep theological knowledge available. His commitment was always marked by a refined human touch, evident respect for his interlocutors, and a humility that often moved all who met him.
On 3 May 2021, his deaconry of Santa Maria in Aquiro was elevated pro hac vice to a presbyteral title, further honoring his long and faithful dedication to ecclesiastical ministry.
The death of the Cardinal, which occurred on 31 December 2024 at the age of 86, has left a void in the Salesian Family and in the College of Cardinals, now composed of 252 cardinals, of whom 139 are electors and 113 are non-electors. The announcement of his passing elicited reactions of sorrow and gratitude throughout the ecclesial world: the Pontifical Salesian University, in particular, recalled his many years of teaching as a professor of Christology, his two mandates as Dean of the Theological Faculty, and the period during which he served as Vice-Rector of the institution.

A Legacy of Fidelity and the Pursuit of Holiness
In reflecting on the figure of Cardinal Angelo Amato, certain traits emerge that characterized both his ministry and his testimony. First and foremost, his profile as a Salesian religious: his fidelity to his vows, his deep bond with the charism of St. John Bosco, and his attention to youth, as well as intellectual and spiritual formation, represent a constant guiding line throughout his life. Secondly, his vast theological production—particularly in the areas of Christology and Mariology—and his contribution to dialogue with the Orthodox world, of which he was a passionate scholar.
Undoubtedly, his service to the Holy See as Secretary of the Congregation for the Doctrine of the Faith, as Prefect of the Congregation for the Causes of Saints, and as a Cardinal, underlines the importance of his role in promoting and safeguarding the Catholic doctrine, as well as in valuing the witnesses of holiness. Cardinal Amato was a privileged witness to the spiritual richness that the universal Church has expressed over the centuries, and he played an active role in the recognition of figures who serve as beacons for God’s people.
Moreover, his participation in a conclave (that of 2013), his closeness to great Pontiffs such as John Paul II, Benedict XVI, and Francis, and his collaboration with numerous dicasteries testify to a service given in every possible dimension—a fusion of academic insight and pastoral governance within the Church.
The death of Cardinal Angelo Amato leaves behind a legacy of doctrine, ecumenical sensitivity, and love for the Church. The Diocese of Molfetta, which had already experienced his participation in the beatification process of Don Tonino Bello, remembers him as a man of faith and tireless pastor, capable of uniting the demands of theological discipline with those of pastoral charity. The Salesian Family, in particular, recognizes in him the fruit of a well-lived charism, imbued with that “educational charity” that, since Don Bosco, has accompanied the journey of countless consecrated individuals and priests around the world, always in service to the young and the needy.
Today, the Church entrusts him to the mercy of the Lord, in the certainty that, as the Pontiff himself affirmed, Cardinal Amato, a “good and vigilant servant,” may now behold the face of God in the glory of the saints he helped to recognize. His testimony, made concrete by a life devoted to service and by profound theological preparation, remains as a sign and encouragement to all who wish to serve the Church with fidelity, meekness, and dedication, until the end of their earthly pilgrimage.
In this way, the message of hope and holiness that animated every action of his finds its fulfillment: whoever sows in the field of obedience, truth, and charity reaps a fruit that becomes a common good, an inspiration, and a light for future generations. And this, ultimately, is the most beautiful legacy that Cardinal Angelo Amato leaves to his religious family, to the Diocese of Molfetta, and to the entire Church.

And We Must Not Overlook the Scriptural Legacy Left by Cardinal Angelo Amato.
Below is a list — surely not complete — of his publications:

No.	Year	Title	Info
1	1974	I pronunciamenti tridentini sulla necessità della confessione sacramentale nei canoni 6-9 della sessione XIV (25 novembre 1551)	Essay on conciliar hermeneutics
2	1975	Problemi attuali di cristologia	Lectures of the Salesian Theological Faculty 1974–1975
3	1976	La Chiesa locale: prospettive teologiche e pastorali	Lectures of the Salesian Theological Faculty 1975–1976
4	1977	Cristologia metaecclesiale?	Considerations on E. Schillebeeckx’s “metadogmatic” Christology
5	1977	Il Gesù storico	Problems and interpretations
6	1977	Temi teologico-pastorali
7	1978	Annuncio cristiano e cultura contemporanea
8	1978	Studi di cristologia patristica attuale	Concerning two recent publications by Alois Grillmeier
9	1979	Il sacramento della penitenza nelle “Risposte” del patriarca Geremia II ai teologi luterani di Tübingen (1576,1579,1581)
10	1980	Annunciare Cristo ai giovani	(Co-author)
11	1980	Il Cristo biblico-ecclesiale	Proposal of a criteria-based synthesis on the essential contents of contemporary Christological proclamation
12	1980	Il Cristo biblico-ecclesiale latinoamericano	The “religious-popular” Christological module of Puebla
13	1980	La figura di Gesù Cristo nella cultura contemporanea	Christ in the conflict of interpretations
14	1980	Selezione orientativa sulle pubblicazioni cristologiche in Italia
15	1980	L’enciclica del dialogo rivisitata	Concerning the International Study Conference on Paul VI’s “Ecclesiam suam” (Rome, 24–26 October 1980)
16	1981	Il Salvatore e la Vergine-Madre: la maternità salvifica di Maria e le cristologie contemporanee	Proceedings of the 3rd International Mariological Symposium (Rome, October 1980)
17	1981	La risurrezione di Gesù nella teologia contemporanea
18	1981	Mariologia in contesto	An example of inculturated theology: “The mestizo face of Our Lady of Guadalupe” (Puebla no. 446)
19	1982	Il sacramento della penitenza nella teologia greco-ortodossa	Historical-dogmatic studies, 16th–20th century
20	1983	Inculturazione-Contestualizzazione: teologia in contesto	Elements of selected bibliography
21	1983	La dimension “thérapeutique” du sacrement de la pénitence dans la théologie et la praxis de l’Église gréco-orthodoxe
22	1984	Come conoscere oggi Maria
23	1984	Inculturazione e formazione salesiana	Proceedings of the meeting in Rome, 12–17 September 1983 (co-author)
24	1984	Maria e lo Spirito Santo	Proceedings of the 4th International Mariological Symposium (Rome, October 1982)
25	1985	Come collaborare al progetto di Dio con Maria	Principles and proposals
26	1987	La Madre della misericordia
27	1988	Gesù il Signore	Essay on Christology
28	1989	Essere donna	Studies on John Paul II’s Apostolic Letter “Mulieris dignitatem” (co-author)
29	1990	Cristologia e religioni non cristiane	Problems and current issues: introductory considerations
30	1991	Come pregare con Maria
31	1991	Studio dei Padri e teologia dogmatica	Reflections following the Instruction of the Congregation for Catholic Education of 10 November 1989 (=IPC)
32	1991	Verbi revelati ‘accommodata praedicatio’ lex omnis evangelizationis” (GS n.44)	Historical-theological reflections on inculturation
33	1992	Angeli e demoni Il dramma della storia tra il bene e il male	The drama of history between good and evil
34	1992	Dio Padre – Dio Madre	Preliminary reflections
35	1992	Il mistero di Maria e la morale cristiana
36	1992	Il posto di Maria nella “Nuova evangelizzazione”
37	1993	Cristologia della Secunda Clementis	Initial considerations
38	1993	Lettera cristologica dei primi concili ecumenici
39	1994	Trinità in contesto
40	1996	Maria presso la Croce, volto misericordioso di Dio per il nostro tempo	Marian Conference of the Servants of Mary Reparatrix, Rovigo, 12–15 September 1995
41	1996	Tertio millennio adveniente: Lettera apostolica di Giovanni Paolo II	Text and pastoral theological commentary
42	1996	Vita consecrata. Una prima lettura teologica
43	1997	Alla ricerca del volto di Cristo: … ma voi chi dite che io sia?	Proceedings of the 27th Diocesan Theological Week, Figline Valdarno, 2–5 September 1997
44	1997	Gesù Cristo verità di Dio e ricerca dell’uomo	Christology
45	1997	La catechesi al traguardo. Studi sul Catechismo della Chiesa cattolica	(Co-author)
46	1997	Super fundamentum Apostolorum	Studies in honor of His Eminence Cardinal A.M. Javierre Ortas (co-author)
47	1998	El Evangelio del Padre
48	1998	Gesù Cristo morto e risorto per noi consegna lo Spirito	Theological meditations on the Paschal mystery (co-author)
49	1998	Il Vangelo del Padre
50	1998	Una lettura cristologica della “Secunda Clementis”	On the existence of Pauline influences?
51	1999	Evangelización, catequesis, catequistas	A new stage for the Church of the third millennium
52	1999	La Vergine Maria dal Rinascimento a oggi
53	1999	Missione della Chiesa e Chiesa in missione]. Gesù Cristo, Verbo del Padre	Field II
54	1999	La Chiesa santa, madre di figli peccatori	Ecclesiological approach and pastoral implications
55	2000	Dominus Iesus: l’unicità e l’universalità salvifica di Gesù Cristo e della Chiesa	Declaration
56	2000	Gesù Cristo e l’unicità della mediazione	(Co-author)
57	2000	Gesù Cristo, speranza del mondo	Miscellany in honor of Marcello Bordoni
58	2000	La Vierge dans la catéchèse, hier et aujourd’hui	Communications presented at the 55th Session of the French Society for Mariological Studies, Sanctuaire Notre-Dame-de-la-Salette, 1999 (co-author)
59	2000	Maria e la Trinità	Marian spirituality and Christian existence
60	2000	Maria nella catechesi ieri e oggi	A synthetic historical overview
61	2001	Crescere nella grazia e nella conoscenza di Gesù
62	2002	Dichiarazione “Dominus Iesus” (6 agosto 2000)	Studies (co-author)
63	2003	Maria Madre della speranza	For an inculturation of hope and mercy. [Component part of a monograph]
64	2005	La Madre del Dio vivo a servizio della vita	Proceedings of the 12th International Mariological Colloquium, Santuario del Colle, Lenola (Latina), 30 May – 1 June 2002 (co-author)
65	2005	Lo sguardo di Maria sul mondo contemporaneo	Proceedings of the 17th International Mariological Colloquium, Rovigo, 10–12 September 2004
66	2005	Maria, sintesi di valori	Cultural history of Mariology (co-author)
67	2007	Sui sentieri di Clotilde Micheli fondatrice delle Suore degli Angeli adoratrici della SS. Trinità	Spirituality and human promotion (co-author)
68	2007	San Francesco Antonio Fasani apostolo francescano e culture dell’Immacolata
69	2007	Il vescovo maestro della fede	Contemporary challenges to the magisterium of truth
70	2008	Gesù, identità del cristianesimo Conoscenza ed esperienza	Knowledge and experience
71	2008	La Dominus Iesus e le religioni
72	2009	Catholicism and secularism in contemporary Europe
73	2009	Futuro presente Contributi sull’enciclica “Spe salvi” di Benedetto XVI	Contributions on Benedict XVI’s encyclical “Spe salvi” (co-author)
74	2009	La santità dei papi e di Benedetto XIII
75	2009	Maria di Nazaret. Discepola e testimone della parola
76	2009	Reflexiones sobre la cristología contemporánea
77	2010	I santi nella Chiesa
78	2010	Il celibato di Cristo nelle trattazioni cristologiche contemporanee	A critical-systematic review
79	2010	Il celibato di Gesù
80	2010	Il santo di Dio. Cristologia e santità
81	2011	Dialogo interreligioso Significato e valore
82	2011	I santi si specchiano in Cristo
83	2011	Istruzione “Sanctorum mater”	Presentation
84	2011	Le cause dei santi	Aid for the “Studium”
85	2011	Maria la Theotokos. Conoscenza ed esperienza
86	2012	I santi testimoni della fede
87	2012	Santa Ildegarda di Bingen
88	2012	Santi e beati. Come procede la Chiesa
89	2012	Testi mariani del secondo millennio	(Co-author)
90	2013	I santi evangelizzano	Contribution to the Synod of Bishops of October 2012, which documents the indispensable evangelizing nature of the Saints, who, thanks to their exemplary Christian conduct, nourished by faith, hope, and charity, become points of reference for the Catholic Church and for the faithful of all nations and cultures, guiding them toward a life of holiness. The volume is divided into two parts: the first contains doctrinal reflections on the concept of Holiness and the causes of Saints, while the second gathers homilies, letters, and reports given throughout 2012, which describe the lives and work of Saints, Blesseds, Venerables, and Servants of God.
91	2013	Il Paradiso: di che si tratta?
92	2014	Accanto a Giovanni Paolo II	Friends and collaborators recount (co-author)
93	2014	I santi profeti di speranza
94	2014	La Santissima Eucaristia nella fede e nel diritto della Chiesa	(Co-author)
95	2014	San Pietro Favre
96	2014	Sant’Angela da Foligno
97	2015	I santi: apostoli di Cristo risorto
98	2015	Gregorio di Narek. Dottore della Chiesa
99	2015	Beato Oscar Romero
100	2015	Santa Maria dell’incarnazione
101	2015	San Joseph Vaz
102	2015	I Santi apostoli di Cristo risorto
103	2016	I santi: messaggeri di misericordia
104	2016	Misericordiosi come il Padre	Experiences of mercy in the lived holiness
105	2017	I santi, ministri della carità	Contains reflections on charity and a gallery of men and women (saints, blesseds, venerables, and servants of God) exemplary in the heroic exercise of this divine energy known as charity
106	2017	Il messaggio di Fatima tra carisma e profezia	Proceedings of the International Forum on Mariology (Rome, 7–9 May 2015)
107	2018	I santi e la Madre di Dio
108	2019	Perseguitati per la fede	The victims of National Socialism in Central and Eastern Europe
109	2019	Sufficit gratia mea”	Miscellany of studies offered to His Eminence Cardinal Angelo Amato on the occasion of his 80th birthday celebration (genetliaco)
110	2019	Un’inedita Sicilia. Eventi e personaggi da riscoprire
111	2020	Il segreto di Tiffany Grant
112	2021	Iesus Christus heri et hodie, ipse et in saecula	Collection of contributions promoted by the Pontifical Salesian University for Cardinal Angelo Amato on the occasion of his 80th birthday celebration (genetliaco)
113	2021	Dici l’anticu… La cultura popolare nel paese del Gattopardo. Proverbi di Palma di Montechiaro
114	2023	Una Sicilia ancora da scoprire. Eventi e personaggi inediti

Interview with the New Provincial, fr. Milan Ivančević

Salesian Croatia represents a part of the Salesian Congregation that deserves special attention. In a country with nearly 4 million inhabitants, numerous vocations are emerging, not only among the Salesians but also among the Daughters of Mary Help of Christians. Recently, the community welcomed a new Salesian provincial: Father Milan Ivančević. We had the pleasure of interviewing him and wish to share his testimony.

Can you introduce yourself?
Milan Ivančević, Salesian, born on 25 October 1962 in Šlimac (Rama – Prozor, BiH). Of three brothers and three sisters, I have 29 nieces and nephews. I completed my primary and secondary education in my hometown. After studying mathematics and physics in Mostar and spending two years teaching at a primary school, I joined the Salesian community in the autumn of 1989. I took my perpetual vows on 8 September 1997 and was ordained a priest on 27 June 1998.

As a Salesian priest, I have served in the following capacities:
1998 – 1999: Parish assistant at the Parish of Our Lady Help of Christians in Knežija;
1999 – 2002: Religion teacher in Žepče;
2002 – 2003: Adviser for the Salesian Vocational Education Community in Podsused;
2003 – 2005: Specialist studies in Rome at the UPS (licence in spirituality);
2005 – 2006: Adviser for the Salesian Vocational Education Community in Podsused;
2006 – 2015: Director in the same community and member of the Inspection Council;
2015 – 2021: Director of the Salesian community in Žepče and director of the KŠC Don Bosco;
2021 – 2024: Parish priest and community director in Split;
2024 – present: Inspector.

Who was the first person to tell you the story of Jesus?
My mother taught me my first steps in faith, both through her words and her example. Later, as I grew up, the rest of my family also nurtured our faith, as regular prayer was a constant at home: morning and evening prayers, before and after meals.
We lived in a village 7 km from the church, yet we regularly attended Sunday Mass. Everything was imbued with faith, but also with great suffering. My area suffered greatly during the Second World War. One day, when I was only 11, my mother lost two brothers who were killed by Chetniks (Serbs) in the autumn of 1942 simply because they were Croats. That wound marked the family for life, along with poverty.

How did you come to know about Don Bosco / the Salesians?
I heard about the Salesians rather late. During my studies in mathematics, I expressed my wish to become a priest to my aunt, now deceased, who was a nun in Germany. She provided me with four addresses in Germany that one could approach regarding a vocation to the priesthood. Among these was the Salesian congregation in Germany. I began corresponding with them, and the letters were translated by the Croatian Salesian Don Franjo Crnjaković, who was then working in Germany. When the time was right to join a community, the issue arose that I did not know the German language. Then Don Franjo sent me the address of the Salesians in Zagreb, and that is how I became a Croatian Salesian.

You studied mathematics at school. Why did you choose the Salesian path?
I loved mathematics and working with children at school. I enjoyed helping young people solve mathematical problems. Since my childhood, the call to the priesthood had been quietly growing within me. The first instance I remember was an experience with an elderly relative who was among the few relatives receiving a pension. When I was in Year Three of primary school, one day he saw me happy because of my excellent grades and said, “Promise me that you will study to become a priest, and from now on I shall give you 5 stotinki of each of my pensions” (now worth about 10 euros). Naturally, I promised, because as a child that was of great value to me. Many years later, when I was already working in a school and close to deciding to join the community, I attended his funeral, and at his open grave I thanked him and promised that I would become a priest. Among the children to whom I taught mathematics were also those abandoned by their parents. Observing their situation helped me decide to embark on the path of serving young people as a Salesian.

The greatest joy and the greatest challenge
The experiences in the confessional make me especially happy. When I witness the transformation of a human soul and recognise that I am the means through which it happens, it is incomparable to anything on earth – it is a celestial event. This is particularly true when it comes to young people, although in these situations every soul is young because it is beautiful. What hurts me most is the despair of children and young people when their parents separate. I am always deeply moved by their suffering. I am also pained by the thoughtlessness with which people make the decision to have an abortion. I get goosebumps thinking of the blindness in which people do not realise the enormity of the error they are committing. These issues penetrate deeply into humanity and call it into question.

What are the most urgent local needs, especially for young people? What could be done more and better?
The most urgent need of our population is to restore hope in people so that they are not afraid of life, and to strengthen them in the faith that God guides and sustains this world. Life is so much more beautiful and rich when it is imbued with faith, because it is in faith that it finds a clear meaning and constant reasons for joy. Modern culture steals this value from young people and replaces it with fleeting values, which quickly and easily fade away, leaving a void in the soul. We are fortunate that a large number of young people are able to nurture and live their faith, sometimes even against the prevailing current. But sadly, many are still far from faith and seek meaning in something smaller than themselves.
Perhaps we could go out even more and start seeking the homeless. However, it is necessary to go out prepared; if we rely solely on our own strength we might achieve a little, but if we proceed with the strength of God, then He does a great deal with our small endeavours. I believe that in our hearts, which are consecrated to God, we need to recover that original love and bear witness with renewed vigour that God is truly alive and that He invites us to share in His life. And this cannot be hidden – the souls see it.

How do you see the future?
The future, like the present, is in God’s hands. The Bible teaches us that the world is in good hands. That is why we must not be afraid. “If God is for us, who can be against us?” (Romans 8:31). It is true that changes are happening at an incredible speed, and the world is becoming ever smaller because everything is easily and quickly accessible. Cultures and traditions mingle, and no one can predict what the consequences will be. But if we have trust in the Lord, the source of life, He will bring everything to good. It is up to us to listen, discern, and find our place and our role in what He asks of us. And if we are on that path, then we are ready for the wonderful surprises that the Lord is preparing for us.

What place does Our Lady Help of Christians hold in your life?
Mary, the Mother of Jesus, holds an important place in my life. My own mother pointed out the presence of the Madonna throughout her life and whispered prayers, reciting the Rosary until her last breath. I too gladly make pilgrimages to the sanctuaries of the Madonna and testify to how her gaze infuses hope in people. Don Bosco left us the devotion to Our Lady Help of Christians and promised that we would witness miracles if we have childlike trust in the Immaculate Help of Christians. The mystery of Christmas and the Eucharist cannot be fully understood without delving deeply, and the simplest way to do so is to pray the Rosary.

What would you say to young people at this moment?
My message to young people is not to be afraid to be believers, even if society labels it as old-fashioned. Indeed, no one is as invested in our tomorrow as God, who, through His commandments, gives us strength for the future. He prepares us for the future with His commandments. If each day we strive to align our lives with the Decalogue, then we can already say of ourselves: blessed are those who follow in our footsteps, for they will have people ahead of them. Therefore, young people, be courageous, do not fear life—it is God’s most beautiful gift.

Milan Ivančević, SDB
Provincial, Croatia