The publication “Crown of the Seven Sorrows of Mary” represents a cherished devotion that St. John Bosco instilled in his young followers. Following the structure of the “Way of the Cross,” the seven sorrowful scenes are presented with brief reflections and prayers to guide towards a deeper participation in the sufferings of Mary and her Son. Rich in tender imagery and contrite spirituality, the text reflects the desire to unite with the Sorrowful Mother in redemptive compassion. The indulgences granted by various Popes attest to the pastoral value of this text—a small treasury of prayer and reflection to nurture love for the Mother of Sorrows.

Preface
The primary aim of this booklet is to facilitate remembrance and meditation of the bitterest Sorrows of the tender Heart of Mary, a devotion most pleasing to her, as she has often revealed to her devotees, and a most efficacious means for us to obtain her patronage.
To make this meditation easier, it is first practised with a chaplet indicating Mary’s seven principal sorrows, which can then be meditated upon in seven distinct brief reflections, much like the Way of the Cross.
May the Lord accompany us with His heavenly grace and blessing so that the desired intention is achieved, so that each soul may be deeply moved by the frequent remembrance of Mary’s sorrows for spiritual benefit and the greater glory of God.

Chaplet of the Seven Sorrows of the Blessed Virgin Mary with Seven Brief Reflections Presented in the Form of the Way of the Cross

Preparation
Dearest brothers and sisters in Jesus Christ, we undertake our usual devotions by meditating devoutly on the bitterest sorrows that the Blessed Virgin Mary endured in the life and death of her beloved Son, our Divine Saviour. Let us imagine ourselves present at Jesus hanging on the Cross, as His afflicted Mother says to each of us, “Come and see if there is any sorrow like mine.”
Trusting that this merciful Mother will grant us special protection as we meditate on her sorrows, let us invoke divine aid with the following prayers:

Antiphon: Come, Holy Spirit, fill the hearts of Thy faithful, and kindle in them the fire of Thy love.

Send forth Thy Spirit, and they shall be created,
And Thou shalt renew the face of the earth.
Remember Thy Congregation,
Which Thou hast possessed from the beginning.
O Lord, hear my prayer,
And let my cry come unto Thee.

Let us pray.
Enlighten our minds, we beseech Thee, O Lord, with the light of Thy brightness, that we may see what is to be done and have the strength to do what is right. Through Christ our Lord. Amen.

First Sorrow: The Prophecy of Simeon
The first sorrow was when the Blessed Virgin Mother of God presented her only Son in the Temple in the arms of the holy elder Simeon, who said to her, “This child shall be a sword that shall pierce thy soul,” foretelling the Passion and death of Our Lord Jesus Christ.
One Our Father and seven Hail Marys.

Prayer`
O sorrowful Virgin, by that sharp sword with which the holy elder Simeon foretold that thy soul would be pierced in the Passion and death of thy dear Jesus, I beseech thee to obtain for me the grace always to remember thy wounded heart and the bitterest pains suffered by thy Son for my salvation. Amen.

Second Sorrow: The Flight into Egypt
The second sorrow of the Blessed Virgin was when she had to flee to Egypt due to the persecution of cruel Herod, who wickedly sought to kill her beloved Son.
One Our Father and seven Hail Marys.

Prayer
O Mary, most sorrowful sea of tears, by the anguish thou didst endure fleeing to Egypt to protect thy Son from Herod’s barbaric cruelty, I implore thee to be my guide, that through thee I may be freed from the persecutions of visible and invisible enemies of my soul. Amen.

Third Sorrow: The Loss of Jesus in the Temple
The third sorrow of the Blessed Virgin was when, after being in Jerusalem with her spouse Joseph and her beloved Son Jesus the Saviour during Passover, she lost Him on the return to her humble home and mourned the loss of her only Beloved for three days.
One Our Father and seven Hail Marys.

Prayer
O disconsolate Mother, thou who sought thy Son anxiously for three days after losing His bodily presence, pray that sinners too may seek Him with acts of contrition and find Him. Amen.

Fourth Sorrow: Meeting Jesus Carrying the Cross
The fourth sorrow of the Blessed Virgin was when she met her most sweet Son carrying a heavy Cross on His tender shoulders to Mount Calvary to be crucified for our salvation.
One Our Father and seven Hail Marys.

Prayer
O Virgin, more afflicted than any other, by the agony thou didst feel in thy heart upon meeting thy Son as He bore the wood of the Holy Cross to Calvary, grant that I may accompany Him continually in thought, weep for my sins, the cause of His and thy torment, and grow in love for Him. Amen.

Fifth Sorrow: The Crucifixion of Jesus
The fifth sorrow of the Blessed Virgin was when she saw her Son raised upon the hard wood of the Cross, shedding blood from every part of His Most Sacred Body.
One Our Father and seven Hail Marys.

Prayer
O Rose among thorns, by the bitter sorrow that pierced thy heart as thou beheld thy Son wounded and lifted on the Cross, grant that I may seek only Jesus

crucified, remembering always that my sins caused His suffering. Amen.

Sixth Sorrow: The Descent from the Cross
The sixth sorrow of the Blessed Virgin was when her beloved Son, wounded in the side after His death and taken down from the Cross, was placed in thy most holy arms, so pitilessly slain.
One Our Father and seven Hail Marys.

Prayer
O afflicted Virgin, thou who received thy dead Son into thy arms, kissing His most sacred wounds and weeping a sea of tears, grant that I too may wash with tears of true contrition the mortal wounds my sins inflicted upon thee. Amen.

Seventh Sorrow: The Burial of Jesus
The seventh sorrow of the Virgin Mary, our Lady and Advocate, was when she accompanied the Most Holy Body of her Son to the tomb.
One Our Father and seven Hail Marys.

Prayer
O Martyr of Martyrs, Mary, by the bitter torment thou didst suffer when, after burying thy Son, thou had to depart from that beloved tomb, obtain for all sinners the grace to recognise the grave harm of being far from their God. Amen.

Three Hail Marys shall be recited in profound respect for the tears shed by the Blessed Virgin in all her sorrows, to implore through her a similar sorrow for our sins.
Hail Mary, etc.

After finishing the Chaplet, the Lament of the Blessed Virgin is recited—the hymn “Stabat Mater,” etc.

Hymn – Lament of the Blessed Virgin Mary

The Supreme Pontiff Innocent XI, grants the indulgence of 100 days each time the Stabat Mater is recited. Benedict XIII granted the seven-year indulgence to those who recite the Crown of the Seven Sorrows of Mary. Many other indulgences were granted by other Popes especially to the Brothers and Sisters of the Company of the  Sorrowful Mary.

The seven sorrows of Mary meditated in the form of the Way of the Cross

Invoke divine help by saying:
We beseech Thee, O Lord, to anticipate our actions by inspiring us, and to continue them by helping us, so that all our prayer and work may always begin with Thee, and, having begun through Thee, may be ended. Through Christ Our Lord. Amen.

Act of Contrition
Most Afflicted Virgin, alas! How ungrateful I have been in the past towards my God, with what ingratitude I have responded to His countless benefits! Now I repent, and in the bitterness of my heart and the weeping of my soul, I humbly ask Him for forgiveness for having offended His infinite goodness, firmly resolved in the future with heavenly grace, never to offend Him again. Ah! By all the sorrows you endured in the barbaric passion of your beloved Jesus, I beg you with the deepest sighs to obtain for me from Him, pity and mercy for my sins. Accept this holy exercise I am about to perform and receive it in union with those pains and sorrows you suffered for your son Jesus. Ah, grant me! Yes, grant me that those same swords that pierced your spirit may also pierce mine, and that I may live and die in the friendship of my Lord, to eternally partake of the glory He has acquired for me with His precious Blood. Amen.

First Sorrow
In this first sorrow, let us imagine ourselves in the temple of Jerusalem, where the Most Blessed Virgin heard the prophecy of the old Simeon.

Meditation
Ah! What anguish the heart of Mary must have felt upon hearing the sorrowful words with which the holy old Simeon foretold the bitter passion and atrocious death of her sweetest Jesus: while at that same moment there came to her mind the insults, abuses, and tortures that the wicked Jews would inflict on the Redeemer of the world. But do you know what was the most piercing sword that wounded her in this circumstance? It was the consideration of the ingratitude with which her beloved Son would be repaid by men. Now reflecting that, because of your sins, you are miserably among these, ah! Throw yourself at the feet of this Sorrowful Mother and say to her weeping (all kneel): Ah! Most Compassionate Virgin, who experienced such bitter anguish in your spirit seeing the abuse which I, unworthy creature, would make of the blood of your beloved Son, grant, yes grant by your most afflicted Heart, that in the future I may respond to the Divine Mercies, make use of heavenly graces, and not receive in vain so many lights and inspirations which you will deign to obtain for me, so that I may be among those for whom the bitter passion of Jesus is an eternal salvation. Amen. Hail Mary etc. Glory be etc.

Mary, my sweet love,
Imprint your sorrows in my heart.

Second Sorrow
In this second sorrow, let us consider the most painful journey the Virgin made towards Egypt to save Jesus from Herod’s cruel persecution.

Meditation
Consider the bitter sorrow Mary must have felt when, at night, she had to set out on her journey by the Angel’s order to preserve her Son from the massacre ordered by that fierce Prince. Ah! At every animal cry, at every gust of wind, at every rustle of leaves she heard in those deserted roads, she was filled with fear lest some harm befall the child Jesus she carried with her. Now she turned one way, now another, now hastened her steps, now hid herself, thinking she was overtaken by soldiers who might tear her most beloved Son from her arms and subject Him to barbaric treatment before her eyes. Fixing her tearful gaze upon her Jesus and pressing Him tightly to her breast, giving Him a thousand kisses, she sent forth the most anguished sighs from her heart. And here reflect how many times you have renewed this bitter sorrow for Mary by forcing her Son with your grave sins to flee from your soul. Now that you know the great evil committed, turn repentantly to this merciful Mother and say to her:
Ah, sweetest Mother! Once Herod forced you and your Jesus to flee because of the inhuman persecution he commanded; but I, oh! How many times have I obliged my Redeemer, and consequently you too, to depart quickly from my heart, introducing into it the cursed sin, merciless enemy of you and my God. Ah! Full of sorrow and contrition, I humbly ask your forgiveness.
Yes, mercy, O dear Mother, mercy, and I promise in the future with Divine help to always keep my Saviour and You in full possession of my soul. Amen. Hail Mary etc. Glory be etc.

Mary, my sweet love,
Imprint your sorrows in my heart.

Third Sorrow
In this third sorrow, let us consider the most afflicted Virgin who, weeping, searches for her lost Jesus.

Meditation
How great was Mary’s sorrow when she realised, she had lost her beloved Son! And how her grief increased when, having diligently searched for Him among friends, relatives, and neighbours, she could find no trace of Him. Not minding discomfort, fatigue, or dangers, she wandered for three continuous days through the regions of Judea, repeating those words of desolation: Has anyone seen Him whom my soul truly loves? Ah! The great anxiety with which she sought Him made her imagine at every moment that she saw Him or heard His voice, but then, finding herself disappointed, oh how she shuddered and felt more keenly the grief of such a deplorable loss! Great confusion for you, O sinner, who, having so often lost your Jesus through grave faults, took no care to seek Him, a clear sign that you make little or no account of the precious treasure of Divine friendship. Weep, then, for your blindness, and turning to this Sorrowful Mother, say to her sighing thus:
Most Afflicted Virgin, ah, make me learn from you the true way to seek Jesus whom I have lost by following my passions and the wicked suggestions of the devil, so that I may succeed in finding Him, and when I have regained possession of Him, I will continually repeat those words of yours, I have found Him whom my heart truly loves. I will keep Him always with me, and never let Him depart again. Amen. Hail Mary etc. Glory be etc.

Mary, my sweet love,
Imprint your sorrows in my heart.

Fourth Sorrow
In the fourth sorrow, let us consider the meeting of the sorrowful Virgin with her suffering Son.

Meditation
Come, then, O hardened hearts, and see if you can endure this most tearful spectacle. It is the most tender, most loving mother meeting her sweetest, most beloved Son; and how does she meet Him? O God! Amidst the most impious mob dragging Him cruelly to death, covered with wounds, dripping with blood, torn by injuries, with a crown of thorns on His head and a heavy beam on His shoulders,
weary, gasping, languishing, seeming at every step about to breathe His last.

Ah! Consider, my soul, the mortal shock the Most Holy Virgin felt at the first glance she fixed upon her tormented Jesus. She would want to bid Him a last farewell, but how, when grief prevents her from uttering a word? She would throw herself at His neck, but remains motionless and petrified by the force of inner affliction. She would vent her grief with tears, but her heart feels so constricted and oppressed that she cannot shed a tear. Oh! And who can restrain tears seeing a poor mother plunged in such great anguish? But who is the cause of such bitter sorrow? Ah, I know, yes, it is I with my sins who have made such a barbaric wound in your tender heart, O Sorrowful Virgin. Yet who would believe it? I remain unmoved, without being touched. But if I was ungrateful in the past, I shall be so no more.
Meanwhile, prostrate at your feet, O Most Holy Virgin, I humbly ask your forgiveness for so much sorrow I have caused you. I know and confess that I do not deserve pity, being the true reason you fell with grief upon meeting your Jesus all covered with wounds; but remember, yes remember that you are the mother of mercy. Ah, show yourself thus to me, and I promise in the future to be more faithful to my Redeemer, and so make up for so much displeasure I have given your most afflicted spirit. Amen. Hail Mary etc. Glory be etc.

Mary, my sweet love,
Imprint your sorrows in my heart.

Fifth sorrow
In this fifth sorrow, let us imagine ourselves on Mount Calvary where the most afflicted Virgin saw her beloved Son expire on the Cross.

Meditation
Here we are at Calvary where two altars of sacrifice are already raised, one in the body of Jesus, the other in the heart of Mary. Oh, tragic spectacle! We behold the Mother drowned in a sea of anguish as she sees her dear and beloved child torn from her by pitiless death. Alas! Every hammer blow, every wound, every laceration that the Savior receives upon His flesh deeply reverberates in the heart of the Virgin. She stands at the foot of the Cross so penetrated by sorrow and pierced by grief that you could not decide who would be the first to expire—Jesus or Mary. She fixes her eyes on the face of her agonizing Son, observes His languishing pupils, His pale face, His livid lips, His laboured breath, and finally realizes that He no longer lives and has already surrendered His spirit into the hands of His eternal Father. Ah, her soul then makes every possible effort to separate from her body and unite with that of Jesus. And who can endure such a sight?
Oh, most sorrowful Mother, instead of withdrawing from Calvary to avoid feeling such acute anguish, you remain motionless there to drink to the last drop the bitter cup of your afflictions. What confusion this must bring to me, who seek every means to avoid the crosses and small sufferings that the Lord deigns to send for my good? Most sorrowful Virgin, I humble myself before you—ah! Grant that I may once clearly know the preciousness and great value of suffering, that I may become so attached to it that I never tire of exclaiming with St. Francis Xavier: “More, Lord, more, Lord—more suffering, my God.” Ah yes, more suffering, O my God. So be it. Hail Mary, etc. Glory be, etc.

Mary, my sweet beloved,
Imprint your sorrows upon my heart.

Sixth sorrow
In this sixth sorrow, let us imagine ourselves seeing the disconsolate but Virgin Mother receiving into her arms her deceased Son taken down from the Cross.

Meditation
Consider the most bitter pain that pierced Mary’s soul when she saw the lifeless body of her beloved Jesus placed in her lap. Ah! As she fixed her gaze upon His wounds and sores, beholding Him crimson with His own blood, the force of her inner grief was such that her heart was mortally pierced, and had she not died, it was Divine omnipotence that preserved her life. Oh, poor Mother—yes, poor Mother, who leads to the tomb the dear object of your tenderest affections, who from a bouquet of roses has become a bundle of thorns due to the mistreatment and lacerations inflicted by wicked executioners. And who would not pity you? Who would not feel crushed by sorrow seeing you in such a state of affliction as to move even the hardest stone to pity? I see John inconsolable, Magdalene and the other Marys weeping bitterly, Nicodemus unable to bear the grief any longer. And I? I alone shed no tear amid such sorrow! Ungrateful and thankless wretch that I am!
Ah! Most merciful Mother, here I am at your feet, receive me under your powerful protection and let my heart be pierced by the same sword that passed through your most afflicted spirit, that it may soften at last and truly weep for my grave sins, which brought you such cruel martyrdom. So be it. Hail Mary, etc. Glory be, etc.

Mary, my sweet beloved,
Imprint your sorrows upon my heart.

Seventh sorrow
In this seventh sorrow, let us consider the most sorrowful Virgin as she sees her deceased Son enclosed in the tomb.

Meditation
Consider the mortal sigh that escaped Mary’s afflicted heart when she saw her beloved Jesus laid in the tomb! Oh, what pain, what grief her spirit felt when the stone was raised to seal that most sacred monument! It was impossible to detach her from the edge of the sepulchre, for her sorrow rendered her insensible and immobile, never ceasing to gaze upon those wounds and cruel lacerations. And when the tomb was finally sealed—ah, then the force of her inner anguish was such that she would undoubtedly have fallen dead had God not preserved her life. Oh, most tormented Mother! You will now depart from this place with His body, but surely your heart remains here, for here lies your true treasure. Ah, fate—may all our affection, all our love, remain with Him. How can we not be consumed with love for the Savior, who shed all His blood for our salvation? How can we not love you, who suffered so much for our sake?
Now, sorrowful and repentant for having caused so much pain to your Son and such bitterness to you, we prostrate ourselves at your feet. And for all those sorrows you allowed us to meditate upon, grant us this favour, that the memory of them may remain vividly impressed upon our minds, that our hearts may be consumed with love for our good God and for you, our sweetest Mother, and that the last sigh of our life may be united to those you poured forth from the depths of your soul in the sorrowful Passion of Jesus, to whom be honour, glory, and thanksgiving for all ages. Amen. Hail Mary, etc. Glory be, etc.

Mary, my sweet beloved,
Imprint your sorrows upon my heart.

Then the Stabat Mater is recited, as above.

Antiphon: “A sword shall pierce your own soul also”—Simeon’s prophecy to Mary.
Pray for us, O most sorrowful Virgin.
That we may be made worthy of the promises of Christ.

Let us pray
O God, in whose Passion, according to the prophecy of Simeon, a sword of sorrow pierced the sweetest soul of the glorious Virgin and Mother Mary, mercifully grant that we who recall her sorrows may attain the blessed fruit of Your Passion. You who live, etc.

Praise be to God and to the most sorrowful Virgin.

With ecclesiastical approval

The Feast of the Seven Sorrows of the Blessed Virgin Mary, celebrated by the Pious Union and Society, falls on the third Sunday of September in the Church of St. Francis of Assisi.

Text of the 3^rd edition, Turin, Typography of Giulio Speirani and Sons, 1871

“Dearest young people, our hope is Jesus. It is He, as Saint John Paul II said, ‘who awakens in you the desire to make something great of your life […], to improve yourselves and society, making it more human and fraternal’ (XV World Youth Day, Prayer Vigil, 19 August 2000). Let us remain united to Him; let us remain in His friendship, always, cultivating it with prayer, adoration, Eucharistic Communion, frequent Confession, generous charity, as the blessed Pier Giorgio Frassati and Carlo Acutis, who will soon be proclaimed Saints, taught us. Aspire to great things, to holiness, wherever you are. Do not settle for less. Then you will see the light of the Gospel grow every day, in you and around you” (Pope Leo XIV – homily for the Youth Jubilee– 3 August 2025).

Pier Giorgio and Fr. Cojazzi
Senator Alfredo Frassati, ambassador of the Kingdom of Italy to Berlin, was the owner and director of the Turin newspaper La Stampa. The Salesians owed him a great debt of gratitude. On the occasion of the great scandalous affair known as “The Varazze incidents”, in which an attempt was made to tarnish the honour of the Salesians, Frassati had defended them. While even some Catholic newspapers seemed lost and disoriented in the face of the heavy and painful accusations, La Stampa, having conducted a rapid inquiry, had anticipated the conclusions of the judiciary by proclaiming the innocence of the Salesians. Thus, when a request arrived from the Frassati home for a Salesian to oversee the studies of the senator’s two children, Pier Giorgio and Luciana, Fr. Paul Albera, Rector Major, felt obliged to accept. He sent Fr. Antonio Cojazzi (1880-1953). He was the right man: well-educated, with a youthful temperament and exceptional communication skills. Fr. Cojazzi had graduated in literature in 1905, in philosophy in 1906, and had obtained a diploma enabling him to teach English after serious specialisation in England.
In the Frassati home, Fr. Cojazzi became more than just the ‘tutor’ who followed the children. He became a friend, especially to Pier Giorgio, of whom he would say, “I knew him at ten years old and followed him through almost all of grammar school and high school with lessons that were daily in the early years. I followed him with increasing interest and affection.” Pier Giorgio, who became one of the leading young people in Turin’s Catholic Action, listened to the conferences and lessons that Fr. Cojazzi held for the members of the C. Balbo Circle, followed the Rivista dei Giovani with interest, and sometimes went up to Valsalice in search of light and advice in decisive moments.

A moment of notoriety
Pier Giorgio had it during the National Congress of Italian Catholic Youth in 1921: fifty thousand young people parading through Rome, singing and praying. Pier Giorgio, a polytechnic student, carried the tricolour flag of the Turin C. Balbo circle. The royal troops suddenly surrounded the enormous procession and assaulted it to snatch the flags. They wanted to prevent disorder. A witness recounted, “They beat with rifle butts, grab, break, tear our flags. I see Pier Giorgio struggling with two guards. We rush to his aid, and the flag, with its broken pole, remains in his hands. Forcibly imprisoned in a courtyard, the young Catholics are interrogated by the police. The witness recalls the dialogue conducted with the manners and courtesies used in such contingencies:
– And you, what’s your name?
– Pier Giorgio Frassati, son of Alfredo.
– What does your father do?
– Italian Ambassador in Berlin.
Astonishment, change of tone, apologies, offer of immediate freedom.
– I will leave when the others leave.
Meanwhile, the brutal spectacle continues. A priest is thrown, literally thrown into the courtyard with his cassock torn and a bleeding cheek… Together we knelt on the ground, in the courtyard, when that ragged priest raised his rosary and said, ‘Boys, for us and for those who have beaten us, let us pray!’”

He loved the poor
Pier Giorgio loved the poor. He sought them out in the most distant quarters of the city. He climbed narrow, dark stairs; he entered attics where only misery and sorrow resided. Everything he had in his pockets was for others, just as everything he held in his heart. He even spent nights at the bedside of unknown sick people. One night when he didn’t come home, his increasingly anxious father called the police station, the hospitals. At two o’clock, he heard the key turn in the door and Pier Giorgio entered. Dad exploded:
– Listen, you can be out during the day, at night, no one says anything to you. But when you’re so late, warn us, call!
Pier Giorgio looked at him, and with his usual simplicity replied:
– Dad, where I was, there was no phone.
The Conferences of St. Vincent de Paul saw him as a diligent co-worker; the poor knew him as a comforter and helper. The miserable attics often welcomed him within their squalid walls like a ray of sunshine for their destitute inhabitants. Dominated by profound humility, he did not want what he did to be known by anyone.

Beautiful and holy Giorgetto
In the first days of July 1925, Pier Giorgio was struck down by a violent attack of poliomyelitis. He was 24 years old. On his deathbed, while a terrible illness ravaged his back, he still thought of his poor. On a note, with handwriting now almost indecipherable, he wrote for engineer Grimaldi, his friend. Here are Converso’s injections, the policy is Sappa’s. I forgot it; you renew it.
Returning from Pier Giorgio’s funeral, Fr. Cojazzi immediately wrote an article for the Rivista dei Giovani. “I will repeat the old phrase, but most sincerely: I didn’t think I loved him so much. Beautiful and holy Giorgetto! Why do these words sing insistently in my heart? Because I heard them repeated; I heard them uttered for almost two days by his father, by his mother, by his sister, with a voice that always said and never repeated. And why do certain verses from a Deroulède ballad surface, “He will be spoken of for a long time, in golden palaces and in remote cottages! Because the hovels and attics, where he passed so many times as a comforting angel, will also speak of him.” I knew him at ten years old and followed him through almost all of grammar school and part of high school… I followed him with increasing interest and affection until his present transfiguration… I will write his life. It is about collecting testimonies that present the figure of this young man in the fullness of his light, in spiritual and moral truth, in the luminous and contagious testimony of goodness and generosity.”

The best-seller of Catholic publishing
Encouraged and urged also by the Archbishop of Turin, Monsignor Giuseppe Gamba, Fr. Cojazzi set to work with good cheer. Numerous and qualified testimonies arrived, were ordered and carefully vetted. Pier Giorgio’s mother followed the work, gave suggestions, provided material. In March 1928, Pier Giorgio’s life was published. Luigi Gedda writes, “It was a resounding success. In just nine months, 30,000 copies of the book were sold out. By 1932, 70,000 copies had already been distributed. Within 15 years, the book on Pier Giorgio reached 11 editions, and was perhaps the best-seller of Catholic publishing in that period.” The figure illuminated by Fr. Cojazzi was a banner for Catholic Action during the difficult time of fascism. In 1942, 771 youth associations of Catholic Action, 178 aspiring sections, 21 university associations, 60 groups of secondary school students, 29 conferences of St. Vincent, 23 Gospel groups… had taken the name of Pier Giorgio Frassati. The book was translated into at least 19 languages. Fr. Cojazzi’s book marked a turning point in the history of Italian youth. Pier Giorgio was the ideal pointed out without any reservation; one who was able to demonstrate that being a Christian to the core is not at all utopian or fantastic.
Pier Giorgio Frassati also marked a turning point in Fr. Cojazzi’s history. That note written by Pier Giorgio on his deathbed revealed the world of the poor to him in a concrete, almost brutal way. Fr. Cojazzi himself writes, “On Good Friday of this year (1928) with two university students I visited the poor outside Porta Metronia for four hours. That visit gave me a very salutary lesson and humiliation. I had written and spoken a lot about the Conferences of St. Vincent… and yet I had never once gone to visit the poor. In those squalid shacks, tears often came to my eyes… The conclusion? Here it is clear and raw for me and for you; fewer beautiful words and more good deeds.”
Living contact with the poor is not only an immediate implementation of the Gospel, but a school of life for young people. They are the best school for young people, to educate them and keep them serious about life. How can one who visits the poor and touches their material and moral wounds with their own hands waste their money, their time, their youth? How can they complain about their own labours and sorrows, when they have known, through direct experience, that others suffer more than them?

Not just existing, but living!
Pier Giorgio Frassati is a luminous example of youthful, contemporary holiness, ‘framed’ in our time. He testifies once again that faith in Jesus Christ is the religion of the strong and of the truly young, which alone can illuminate all truths with the light of the ‘mystery’ and which alone can give perfect joy. His existence is the perfect model of normal life within everyone’s reach. He, like all followers of Jesus and the Gospel, began with small things. He reached the most sublime heights by forcing himself to avoid the compromises of a mediocre and meaningless life and by using his natural stubbornness in his firm intentions. Everything in his life was a step for him to climb; even what should have been a stumbling block. Among his companions, he was the intrepid and exuberant animator of every undertaking, attracting so much sympathy and admiration around him. Nature had been generous to him: from a renowned family, rich, with a solid and practical intellect, a strong and robust physique, a complete education, he lacked nothing to make his way in life. But he did not intend to just exist, but to conquer his place in the sun, struggling. He was a man of strong character and a Christian soul.
His life had an inherent coherence that rested on the unity of spirit and existence, of faith and works. The source of this luminous personality lay in his profound inner life. Frassati prayed. His thirst for Grace made him love everything that fills and enriches the spirit. He approached Holy Communion every day, then remained at the foot of the altar for a long time, nothing being able to distract him. He prayed in the mountains and on the road. However, his was not an ostentatious faith, even if the signs of the cross made on public streets when passing churches were large and confident; even if the Rosary was said aloud, in a train carriage or in a hotel room. But it was rather a faith lived so intensely and genuinely that it burst forth from his generous and frank soul with a simplicity of attitude that convinced and moved. His spiritual formation was strengthened in nocturnal adorations, of which he was a fervent proponent and unfailing participant. He performed spiritual exercises more than once, drawing serenity and spiritual vigour from them.
Fr. Cojazzi’s book closes with the phrase: “To have known him or to have heard of him means to love him, and to love him means to follow him.” The wish is that the testimony of Pier Giorgio Frassati may be “salt and light” for everyone, especially for young people today.

Fr. José Luis Carreño (1905-1986) was described by historian Joseph Thekkedath as “the most beloved Salesian of South India” in the first half of the twentieth century. In every place he lived, whether in British India, the Portuguese colony of Goa, the Philippines, or Spain, we find Salesians who cherish his memory with affection. Strangely, however, we still lack an adequate biography of this great Salesian, except for the lengthy obituary letter written by Fr. José Antonio Rico: “José Luis Carreño Etxeandía, God’s labourer.” We hope this gap will soon be filled. Fr. Carreño was one of the architects of the South Asia region, and we cannot afford to forget him.

José-Luis Carreño Etxeandía was born in Bilbao, Spain, on 23 October 1905. Orphaned of his mother at the tender age of eight, he was welcomed into the Salesian house in Santander. In 1917, at the age of twelve, he entered the Aspirantate at Campello. He recalled that in those days, “we didn’t speak much about Don Bosco… But for us, a Fr. Binelli was a Don Bosco, not to mention Fr. Rinaldi, then General Prefect, whose visits left us with a supernatural sensation, like when Yahweh’s messengers visited Abraham’s tent.”
After novitiate and post-novitiate, he did his practical training as an assistant to the novices. He must have been a brilliant cleric, because Fr. Pedro Escursell wrote about him to the Rector Major, “I am speaking at this very moment with one of the model clerics of this house. He is an assistant in the formation of personnel in this Province. He tells me that for some time he has been asking to be sent to the missions and says he has given up asking because he receives no response. He is a young man of great intellectual and moral worth.”
On the eve of his priestly ordination in 1932, the young José-Luis wrote directly to the Rector Major, offering himself for the missions. The offer was accepted, and he was sent to India, where he landed in Mumbai in 1933. Just a year later, when the South India Province was established, he was appointed novice master at Tirupattur; he was only 28 years old. With his extraordinary qualities of mind and heart, he quickly became the soul of the house and left a deep impression on his novices. “He won us over with his fatherly heart,” wrote one of them, Archbishop Hubert D’Rosario of Shillong.
Fr. Joseph Vaz, another novice, often recounted how Carreño noticed him shivering with cold during a conference. “Wait a moment, hombre,” said the novice master, and he went out. Shortly after, he returned with a blue jumper which he handed to Joe. Joe noticed that the jumper was strangely warm. Then he remembered that under his cassock, his master was wearing something blue… which was now missing. Carreño had given him his own jumper.
In 1942, when the British government in India interned all foreigners from countries at war with Britain, Carreño, being a citizen of a neutral country, was left undisturbed. In 1943, he received a message via Vatican Radio: he was to take the place of Fr. Eligio Cinato, Provincial of the South India Province, who had also been interned. Around the same time, Salesian Archbishop Louis Mathias of Madras-Mylapore invited him to be his vicar general.
In 1945, he was officially appointed Provincial, a position he held from 1945 to 1951. One of his very first acts was to consecrate the Province to the Sacred Heart of Jesus. Many Salesians were convinced that the extraordinary growth of the South Province was due precisely to this gesture. Under Fr. Carreño’s leadership, Salesian works doubled. One of his most far-sighted acts was the establishment of a university college in the remote and poor village of Tirupattur. Sacred Heart College would eventually transform the entire district.
Carreño was also the main architect of the “Indianisation” of the Salesian face in India, seeking local vocations from the outset, rather than relying solely on foreign missionaries. A choice that proved providential, first, because the flow of foreign missionaries ceased during the War; then, because independent India decided to no longer grant visas to new foreign missionaries. “If today there are more than two thousand Salesians in India, the credit for this growth must be attributed to the policies initiated by Fr. Carreño,” wrote Fr. Thekkedath in his history of the Salesians in India.
Fr. Carreño, as we have said, was not only Provincial but also vicar to Bishop Mathias. These two great men, who deeply respected each other, were nevertheless very different in temperament. The archbishop favoured severe disciplinary measures for confreres in difficulty, while Fr. Carreño preferred milder procedures. The extraordinary visitor, Fr. Albino Fedrigotti, seems to have sided with the archbishop, describing Fr. Carreño as “an excellent religious, a man with a big heart,” but also “a bit too much of a poet.”
There was also the accusation of being a poor administrator, but it is significant that a figure like Fr. Aurelio Maschio, great procurator and architect of Salesian works in Mumbai, firmly rejected this accusation. In reality, Fr. Carreño was an innovator and a visionary. Some of his ideas, such as involving non-Salesian volunteers for a few years of service, were viewed with suspicion at the time but are now widely accepted and actively promoted.
In 1951, at the end of his official term as Provincial, Carreño was asked to return to Spain to work with the Salesian Cooperators. This was not the real reason for his departure after eighteen years in India, but Carreño accepted serenely, though not without suffering.
In 1952, however, he was asked to go to Goa, where he remained until 1960. “Goa was love at first sight,” he wrote in Urdimbre en el telar. Goa, for its part, welcomed him into its heart. He continued the tradition of Salesians serving as spiritual directors and confessors to diocesan clergy and was even patron of the Konkani writers’ association. Above all, he governed the Don Bosco Panjim community with love, cared with extraordinary fatherliness for the many poor boys, and once again actively sought vocations to Salesian life. The first Salesians of Goa, people like Thomas Fernandes, Elias Diaz, and Romulo Noronha recounted with tears in their eyes how Carreño and others would go to the Goa Medical College, right next to the Salesian house, to donate blood and thus earn a few rupees to buy food and other necessities for the boys.
In 1961, the Indian military action and annexation of Goa took place. At that time, Fr. Carreño was in Spain and could no longer return to his beloved land. In 1962, he was sent to the Philippines as novice master. He accompanied only three groups of novices because in 1965, he asked to return to Spain. His decision stemmed from a serious divergence of vision between him and the Salesian missionaries from China, especially with Fr. Carlo Braga, superior of the Preprovince. Carreño strongly opposed the policy of sending young Filipino Salesians who had just professed to Hong Kong for philosophy studies. As it happened, in the end, the superiors accepted the proposal to keep the young Salesians in the Philippines, but by then, Carreño’s request to return home had already been granted.

Don Carreño spent only four years in the Philippines, but here too, as in India, he left an indelible mark, “an immeasurable and crucial contribution to the Salesian presence in the Philippines,” in the words of Salesian historian Nestor Impelido.
Back in Spain, he collaborated with the Missionary Procures of Madrid and of New Rochelle and in the animation of the Iberian Provinces. Many in Spain still remember the old missionary who visited Salesian houses, infecting the young with his missionary enthusiasm, his songs, and his music.
But in his creative imagination, a new project was taking shape. Carreño devoted himself wholeheartedly to the dream of founding a Pueblo Misionero with two objectives: preparing young missionaries – mostly from Eastern Europe – for Latin America; and offering a refuge for ‘retired’ missionaries like himself, who could also serve as formators. After long and painful correspondence with his superiors, the project finally took shape in the Hogar del Misionero in Alzuza, a few kilometres from Pamplona. The missionary vocational component never took off, and very few elderly missionaries actually joined Carreño. His main apostolate in these last years remained that of the pen. He left more than thirty books, five of which were dedicated to the Holy Shroud, to which he was particularly devoted.

Fr. José-Luis Carreño died in 1986, in Pamplona at the age of 81. Despite the ups and downs of his life, this great lover of the Sacred Heart of Jesus could affirm, on the golden jubilee of his priestly ordination, “If fifty years ago my motto as a young priest was ‘Christ is everything,’ today, old and overwhelmed by His love, I would write it in golden letters, because in reality CHRIST IS EVERYTHING.”

Fr. Ivo COELHO, SDB

At the heart of St. John Bosco’s educational and spiritual work, the figure of the Madonna holds a privileged and luminous place. Don Bosco was not only a great educator and founder but also a fervent devotee of the Virgin Mary, whom he venerated with deep affection and to whom he entrusted all his pastoral projects. One of the most distinctive expressions of this devotion is the practice of the “Seven Joys of the Madonna,” presented in a simple and accessible way in his publication “The Well-Provided Young Man,” one of the most widely circulated texts in his spiritual pedagogy.

A Work for the Souls of the Young
In 1875, Don Bosco published a new edition of “The Well-Provided Young Man for the Practice of His Duties in the Exercises of Christian Piety,” a manual of prayers, spiritual exercises, and rules of Christian conduct designed for boys. This book, written in a sober and fatherly style, aimed to accompany young people in their moral and religious formation, introducing them to a full Christian life. It also included devotion to the “Seven Joys of the Most Holy Mary,” a simple yet intense prayer structured in seven points. Unlike the “Seven Sorrows of the Madonna,” which is much more well-known and widespread in popular piety, Don Bosco’s “Seven Joys” focus on the joys of the Most Holy Virgin in Heaven, the result of an earthly life lived in the fullness of God’s grace.
This devotion has ancient origins and was particularly dear to the Franciscans, who spread it from the 13th century onwards, as the Rosary of the Seven Joys of the Blessed Virgin Mary (or Seraphic Crown). In the traditional Franciscan form, it is a devotional prayer composed of seven decades of Hail Marys, each preceded by a joyful mystery (joy) and introduced by an Our Father. At the end of each decade, a Glory Be is recited. The joys are: 1. The Annunciation by the Angel; 2. The Visitation to St. Elizabeth; 3. The Birth of the Saviour; 4. The Adoration of the Magi; 5. The Finding of Jesus in the Temple; 6. The Resurrection of the Son; 7. The Assumption and Coronation of Mary in Heaven.
Drawing from this tradition, Don Bosco offers a simplified version, suited to the sensibilities of young people.
Each of these joys is meditated upon through the recitation of a Hail Mary and a Glory Be.

The Pedagogy of Joy
The choice to propose this devotion to young people was not merely a personal preference of Don Bosco but fits entirely within his educational vision. He was convinced that faith should be transmitted through joy, not fear; through the beauty of goodness, not the dread of evil. The “Seven Joys” thus become a school of Christian gladness, an invitation to recognise that, in the life of the Virgin, God’s grace manifests as light, hope, and fulfilment.
Don Bosco was well aware of the difficulties and sufferings many of his boys faced daily: poverty, family abandonment, job insecurity. For this reason, he offered them a Marian devotion that was not limited to tears and sorrow but was also a source of consolation and joy. Meditating on Mary’s joys meant opening oneself to a positive vision of life, learning to recognise God’s presence even in difficult moments, and entrusting oneself with confidence to the tenderness of the heavenly Mother.
In “The Well-Provided Young Man,” Don Bosco writes touching words about Mary’s role: he presents her as a loving mother, a sure guide, and a model of Christian life. Devotion to her joys is not merely a devotional practice but a means to enter into a personal relationship with the Madonna, to imitate her virtues, and to receive her maternal help in life’s trials.
For the saint from Turin, Mary is not distant or inaccessible but close, present, and active in the lives of her children. This Marian vision, strongly relational, permeates all Salesian spirituality and is reflected in the daily life of the oratories: environments where joy, prayer, and familiarity with Mary go hand in hand.

A Living Legacy
Even today, devotion to the “Seven Joys of the Madonna” retains its spiritual and educational value. In a world marked by uncertainties, fears, and fragility, it offers a simple yet profound way to discover that Christian faith is, above all, an experience of joy and light. Don Bosco, a prophet of joy and hope, teaches us that authentic Christian education involves valuing affections, emotions, and the beauty of the Gospel.

Rediscovering the “Seven Joys” today also means recovering a positive outlook on life, history, and God’s presence. The Madonna, with her humility and trust, teaches us to cherish and meditate in our hearts the signs of true joy, the kind that does not fade, because it is founded on God’s love.
In a time when even young people seek light and meaning, Don Bosco’s words remain relevant: “If you wish to be happy, practice devotion to the Most Holy Mary.” The “Seven Joys” are, then, a small ladder to Heaven, a rosary of light that unites earth to the heart of the heavenly Mother.

Here is also the original text taken from “The Well-Provided Young Man for the Practice of His Duties in the Exercises of Christian Piety,” 1875 (pp. 141-142), with our own titles.

The Seven Joys That Mary Enjoys in Heaven

1. Purity Cultivated
Rejoice, O immaculate Spouse of the Holy Spirit, for the contentment you now enjoy in Paradise, because through your purity and virginity you are exalted above all the Angels and elevated above all the saints.
Hail Mary and Glory Be.

2. Wisdom Sought
Rejoice, O Mother of God, for the pleasure you experience in Paradise, because just as the sun here on earth illuminates the whole world, so you, with your splendour, adorn and make all of Paradise shine.
Hail Mary and Glory Be.

3. Filial Obedience
Rejoice, O Daughter of God, for the sublime dignity to which you were raised in Paradise, because all the hierarchies of Angels, Archangels, Thrones, Dominions, and all the Blessed Spirits honour, revere, and acknowledge you as the Mother of their Creator, and at your slightest command, they are most obedient.
Hail Mary and Glory Be.

4. Continuous Prayer
Rejoice, O Handmaid of the Most Holy Trinity, for the great power you have in Paradise, because all the graces you ask of your Son are immediately granted; indeed, as St. Bernard says, no grace is granted here on earth that does not pass through your most holy hands.
Hail Mary and Glory Be.

5. Humility Lived
Rejoice, O most august Queen, because you alone deserved to sit at the right hand of your most holy Son, who sits at the right hand of the Eternal Father.
Hail Mary and Glory Be.

6. Mercy Practised
Rejoice, O Hope of sinners, Refuge of the afflicted, for the great pleasure you experience in Paradise in seeing that all who praise and revere you in this world are rewarded by the Eternal Father with His holy grace on earth and with His immense glory in Heaven.
Hail Mary and Glory Be.

7. Hope Rewarded
Rejoice, O Mother, Daughter, and Spouse of God, because all the graces, all the joys, all the delights, and all the favours you now enjoy in Paradise will never diminish; indeed, they will increase until the day of judgment and last for eternity.
Hail Mary and Glory Be.

Prayer to the Most Blessed Virgin
O glorious Virgin Mary, Mother of my Lord, source of all our consolation, through these your joys, which I have recalled with the greatest devotion I could muster, I beg you to obtain for me from God the remission of my sins and the continual help of His holy grace, so that I may never render myself unworthy of your protection but rather have the fortune to receive all those heavenly favours you are accustomed to bestow upon your servants, who devoutly remember these joys that overflow from your beautiful heart, O immortal Queen of Heaven.

Photo: shutterstock.com

In 1935, following the canonisation of Don Bosco in 1934, the Salesians took care to collect testimonies about him. A certain Pietro Pons, who as a boy had attended the festive oratory in Valdocco for about ten years (from 1871 to 1882), and who had also attended two years of primary school (with classrooms under the Basilica of Mary Help of Christians) on 8 November gave a beautiful testimony of those years. We excerpt some passages from it, almost all unpublished.

The figure of Don Bosco
He was the centre of attraction for the whole Oratory. This is how our former Oratorian Pietro Pons remembers him at the end of the 1970s: “He no longer had vigour, but he was always calm and smiling. He had two eyes that pierced and penetrated the mind. He would appear among us: he was a joy for everyone. D. Rua, D. Lazzero were at his side as if they had the Lord in their midst. D. Barberis and all the boys were running towards him, surrounding him, some walking beside him, some backwards, facing him. It was a fortune, a coveted privilege to be able to be close to him, to talk to him. He strolled along talking, and looking at everyone with those two eyes that turned every which way, electrifying hearts with joy.”
Among the episodes that have stuck in his mind 60 years later, he recalls two in particular: “One day… he appeared alone at the front door of the sanctuary. Then a flock of boys rushed to run him over like a gust of wind. But he held the umbrella in his hand. It had handle and a shaft as thick as that of the peasants. He raised it and, using it like a sword, juggled it to repel that affectionate assault, o the right, to the left, to open up a passage. He pointed it at one, then off to the side, but in the meantime the others approached from the other side. So the game, the joke continued, bringing joy to hearts, eager to see the good Father return from his journey. He looked like a village priest of the good-natured kind.”

Games and teatrino
A Salesian oratory without games is unthinkable. The elderly former pupil recalls: “the courtyard was occupied by a building, the church of Mary Help and at the end of a low wall… a sort of hut rested on the left corner, where there was always someone to watch over those who entered… As soon as you entered the playground on the right, there was a swing with only one seat, then the parallel bars and the fixed bar for the older children, who enjoyed doing their spins and somersaults, and also the trapeze, and the single flying step, which were, however, near the sacristies beyond St Joseph’s chapel. And again: “This courtyard was of a beautiful length and lent itself very well to speed races starting from the side of the church and returning there on the way back. Barra rotta, sack races and a game called pignatte were also played. The latter games were announced on the previous Sunday. So was the greasy pole but the pole was planted with the thin end at the bottom so that it would be more difficult to climb. There were lotteries, and the ticket was paid for with a penny or two. Inside the house was a small library kept in a cupboard.”

As well as games there was the famous teatrino “little theatre” where genuine dramas such as “The Crusader’s Son” were performed, Don Cagliero’s romanze were sung, and musicals such as the Cobbler were presented by the legendary Carlo Gastini [a brilliant past pupil leader]. The play, attended free of charge by the parents, was held in the hall under the nave of the church of Mary Help, but the former oratory boy also recalls that “once it was performed at the Moretta house” [today’s parish church near the square]. Poor people lived there in the most squalid poverty. In the cellars that can be seen under the balcony there was a poor mother who would carry her son Charles outside at midday. She had to carry him on her shoulders to sunbathe.”

Religious services and formation meetings
At the festive oratory there was no lack of religious services on Sunday mornings: Holy Mass with Holy Communion, prayers of the good Christian; followed in the afternoon by recreation, catechism, and Don Giulio Barberis’ sermon. By now an old man, “Don Bosco never came to say Mass or to preach, but only to visit and stay with the boys during recreation… The catechists and assistants had their pupils with them in church during the services and taught them catechism. A little lesson was given to everyone. The lesson was required to be memorised every Sunday and then also an explanation.” The solemn feasts ended with a procession and a snack for all: “On leaving church after mass there was breakfast. A young man on the right outside the door would give us a loaf of bread, another on the left would put two slices of salami on it with a fork.” Those boys were content with little, but they were delighted. When the boarders joined the oratorians for the singing of vespers, their voices could be heard in Via Milano and Via Corte d’appello!
Formation group meetings were also held at the festive oratory. In the house near the church of St Francis, there was “a small, low room that could hold about twenty people…In the room there was a small table for the lecturer, there were benches for the meetings and conferences for the older boys in general, and a meeting of the St Aloysius sodality, almost every Sunday.”

Who were the Oratorians?
Of his 200 or so companions – but their number diminished in the winter due to the return of seasonal workers to their families – our sprightly old man recalled that many were from Biella “almost all ‘bic’, that is, they carried the wooden bucket full of lime and the wicker basket full of bricks to the bricklayers at the buildings.” Others were “apprentice bricklayers, mechanics, tinsmiths.” Poor apprentices: they worked from morning to night every day and only on Sundays could they afford a bit of recreation “at Don Bosco’s” (as his oratory was called): “We played Asino vola, under the direction of the then Br Milanesio [a future priest who was a great missionary in Patagonia]. Br Ponzano, later a priest, was a gym teacher. He made us do free exercises, with sticks, on the equipment.”
Pietro Pons’ memories are much broader, as rich in distant suggestions as they are pervaded by a shadow of nostalgia; they wait to be known in full. We hope to do so soon.

The dreamlike tale that follows, recounted by Don Bosco on the evening of 24 October 1878, is far more than just simple evening entertainment for the young people of the Oratory. Through the delicate image of lambs caught in a violent summer storm, the saintly educator paints a vivid allegory of school holidays: a seemingly carefree time, but one fraught with spiritual dangers. The inviting meadow represents the outside world, the hailstones symbolise temptations, while the protected garden alludes to the safety offered by a life of grace, the sacraments, and the educational community. In this dream, which becomes a catechism, Don Bosco reminds his boys – and us – of the urgency to be vigilant, to seek divine help, and to support each other in order to return to daily life unscathed.

            No information has been left us about the boys’ leaving for their fall vacation and their return, save for a dream which Don Bosco had concerning the effects of vacation. He narrated it after night prayers on October 24 to an audience which became excited the moment he mentioned it.

            I am glad to see that my army of soldiers contra diabolum [against the
devil] has returned-he began. This is Latin, but even Cottino 12 understands it! I have lots of things to tell you since this is the first chance I’ve had to talk to you after your vacation, but let me just tell you a dream. You know that dreams come in sleep and don’t have to be believed. However, just as there is nothing wrong in disbelieving them, sometimes there is no harm in believing them, and they can teach things. So, too, this dream.
            I was at Lanzo during the first spiritual retreat, when I dreamed one night that I was in some unknown region, but near a village which had a fine garden and an adjacent huge meadow. Some friend I was with told me to go into the garden. I did so and there I saw a numerous flock of lambs cavorting and prancing about. The sheepgate leading into the meadow was open, and the lambs scampered out to graze.          
Many, however, remained inside browsing here and there, though the pasture was nowhere as abundant as in the meadow where most of the lambs had gone. “Let me see what those lambs are up to over there,” I said. We went and saw that they were all quietly grazing. Suddenly the sky darkened, flashed with lightning and rolled with thunder.
            “What will happen to all those poor little things if they are caught in the
storm?” I asked. “Let’s get them under a shelter.” We all spread out and tried to herd them together toward the sheepgate, but they kept dodging us and their legs were a lot swifter than ours. Meanwhile, rain began to fall in heavy drops, and soon came a downpour. I could not herd the lambs together. One or two did find their way into the garden, but the rest, the greater number, remained in the meadow. “Well,” I said, “if they won’t come back, all the worse for them! Let’s go.” And we returned to the garden.
            There stood a fountain bearing an inscription in black capitals: FONS
SIGNATUS [Sealed Fountain]. It was covered, but now it opened, and as the water shot high into the air, it sprayed out and formed a rainbow vault over us, something like this arch.
            Meanwhile, the lightning and thunder grew worse, and hailstones began
to pelt us. With the young lambs that had come into the garden, we took shelter beneath that arching vault which shielded us from rain and hail.
            “What’s this all about?” I kept asking my friends. “What will become of
those poor little lambs out there?”
            “You will see!” they answered. “Look at the foreheads of these lambs.”
I did so and read on each the name of an Oratory boy.
            “What does it mean?”
            “You shall see!”
            Too impatient to wait, I decided to dash out and find out what had happened to the lambs outside. I will gather those that were killed and send them back to the Oratory, I thought to myself. As soon as I left the rainbow shelter I was deluged with rain. There, on the ground, were those poor lambs struggling in vain to raise themselves and limp toward the garden. I opened the gate and shouted to them, but they were too weak. Rain and hail kept pelting them so hard that they were truly a pitiful sight, wounded in the head or eyes or legs and other parts of their bodies.
            The storm gradually spent itself.
            “Look at their foreheads,” someone at my side told me.
            I did. Again, each forehead bore the name of an Oratory boy. “Why,” I
cried, “know these boys but they do not look like lambs.”
            “You will see,” was the reply I got. Then he handed me a golden jar
covered with a silver lid.
            “Apply this ointment to the wounds of these lambs,” he told me, “and they will instantly be healed.”
            I called out to them, but none of them stirred.  Again and again I called,
but they would not budge. I stepped toward one of them, but it dragged itself away. “Well, so much the worse for you,” I exclaimed and turned to another, but that too dragged itself away. And so it was with every lamb I tried to reach. Finally, I managed to get close to one lamb whose badly battered eyes were protruding from their sockets. It was a pitiful sight. I touched it, and the lamb, instantly healed, skipped off into the garden.
            On seeing that, many other lambs allowed me to heal them, and they too
scampered back into the garden. Still, many stayed outside, the most battered of them all, but I could not get near them.
            “If they do not want to be healed, they can only blame themselves,” I
said, “but how can I heard them back into the garden?”
            “Leave them alone,” a friend told me. “They will come back.”
            “Let’s wait and see,” I replied and, returning the gold jar, I went back to
the garden. It was completely changed. Over the gate I read the word
“Oratory.” As soon as I stepped in, the lambs that had formerly avoided
me now inched forward and entered the garden stealthily, quickly
squatting anywhere. But even then I couldn’t get close to them. A few
reluctantly let me rub the ointment on them, but it turned into poison on
them and reopened their wounds.
            At this point one of my friends said, “Do you see that banner?”
            I turned around to where he was pointing and saw a large banner in the
air, blazoned with the word “VACATION” in tall letters.
            “Yes,” I answered.
            “ll this happened during vacation,” one of my friends told me, as I
bewailed the destruction, beside myself with grief. “Your boys leave the Oratory honestly intent upon avoiding sin and being good, but no sooner come storm and rain-signs of the devil’s temptations and assaults and the pelting hail than the poor little wretches fall into sin. Some recover through a good confession. Others receive the sacrament carelessly or avoid it altogether. Bear this in mind: never tire of reminding your boys that a vacation is a devastating tempest for their souls.”
            Gazing at those lambs again, I noticed that some were dying of their
wounds. Just as I sought ways to heal them, Father Scappini, who was then getting out of bed next door, made some noise and I too awoke.
            And this was my dream. Even though it is only a dream, it carries a
message which will not harm those who accept it. I can also say that, as I
matched the names of the lambs’ foreheads with the boys being identified, I could agree that they were really behaving as did the lambs of my dream. Be that as it may, however, let us accept God’s mercy and heal our wounds by a good confession during this novena in honour of All Saints. We are all to be determined to wage war against the devil. With God’s help, we shall win and will one day receive the heavenly crown of victory.

            Doubtless this dream effectively helped give the new school year a good start. Everything was moving along so smoothly during the novena of the Immaculate Conception that Don Bosco remarked with warm satisfaction, “The boys have already reached a point which they would have barely attained in February in past years. “On the feast of the Immaculate Conception they once more witnessed the inspiring farewell ceremony of the fourth missionary
expedition.
(MB XIII 761-764 / BM XIII 584-587)

A little-known but important aspect of St John Bosco’s charism is Eucharistic processions. For the Saint of young people, the Eucharist was not only a personal devotion but also a pedagogical tool and public witness. In a Turin undergoing transformation, Don Bosco saw processions as an opportunity to strengthen the faith of young people and proclaim Christ in the streets. The Salesian experience, which has continued throughout the world, shows how faith can be embodied in culture and respond to social challenges. Even today, when lived with authenticity and openness, these processions can become prophetic signs of faith.

When we speak of St. John Bosco (1815-1888), we immediately think of his popular oratories, his passion for educating young people, and the Salesian family born of his charism. Less well known, but no less decisive, is the role that Eucharistic devotion – and in particular Eucharistic processions – played in his work. For Don Bosco, the Eucharist was not only the heart of his inner life; it was also a powerful pedagogical tool and a public sign of social renewal in a Turin undergoing rapid industrial transformation. Retracing the link between the saint of young people and the processions with the Blessed Sacrament means entering a pastoral workshop where liturgy, catechesis, civic education, and human promotion are intertwined in an original and, at times, surprising way.

Eucharistic processions in the context of the 19^th century
To understand Don Bosco, it is necessary to remember that the 19th century in Italy was marked by intense debate on the public role of religion. After the Napoleonic era and the Risorgimento, religious demonstrations in the streets were no longer a given. In many regions, a liberal State was emerging that viewed any public expression of Catholicism with suspicion, fearing mass gatherings or ‘reactionary’ resurgence. Eucharistic processions, however, retained a powerful symbolic force. They recalled Christ’s lordship over all reality and, at the same time, brought to the fore a popular Church, visible and embodied in the neighbourhoods. Against this backdrop stood the stubbornness of Don Bosco, who never gave up accompanying his boys in witnessing their faith outside the walls of the oratory, whether on the avenues of Valdocco or in the surrounding countryside.

From his formative years at the seminary in Chieri, John Bosco developed a ‘missionary’ sensitivity to the Eucharist. The chronicles tell us that he often stopped in the chapel after lessons and spent a long time in prayer before the tabernacle. In his Memoirs of the Oratory, he himself acknowledges that he learned from his spiritual director, Fr. Cafasso, the value of ‘becoming bread’ for others. Contemplating Jesus giving himself in the Eucharist meant for him, learning the logic of gratuitous love. This line runs through his entire life, “Keep Jesus in the sacrament and Mary Help of Christians as your friends,” he would repeat to young people, pointing to frequent Communion and silent adoration as the pillars of a path of lay and daily holiness.

The Valdocco oratory and the first internal processions
In the early 1840s, the Turin oratory did not yet have a proper church. Celebrations took place in wooden huts or in adapted courtyards. Don Bosco, however, did not give up organising small internal processions, almost ‘dress rehearsals’ for what would become a regular practice. The boys carried candles and banners, sang Marian hymns and, at the end, gathered around a makeshift altar for the Eucharistic benediction. These first attempts had an eminently pedagogical function, to accustom young people to devout but joyful participation, combining discipline and spontaneity. In working-class Turin, where poverty often led to violence, marching in an orderly fashion with a red handkerchief around one’s neck was already a sign of going against the tide. It showed that faith could teach respect for oneself and others.

Don Bosco knew well that a procession cannot be improvised. It requires signs, songs, and gestures that speak to the heart even before they speak to the mind. For this reason, he personally took care of explaining the symbols. The canopy became the image of the tent of meeting, a sign of the divine presence accompanying the people on their journey. The flowers scattered along the route recalled the beauty of the Christian virtues that must adorn the soul. The street lamps, indispensable for evening outings, alluded to the light of faith that illuminates the darkness of sin. Each element was the subject of a small ‘sermon’ in the refectory or during recreation, so that the logistical preparation was intertwined with systematic catechesis. The result? For the boys, the procession was not a ritual duty but an occasion for celebration full of meaning.

One of the most characteristic aspects of Salesian processions was the presence of a band formed by the students themselves. Don Bosco considered music an antidote to idleness and, at the same time, a powerful tool for evangelisation. “A cheerful march performed well,” he wrote, “attracts people like a magnet attracts iron.” The band preceded the Blessed Sacrament, alternating sacred pieces with popular tunes adapted with religious lyrics. This ‘dialogue’ between faith and popular culture reduced the distance between passers-by and created an aura of shared celebration around the procession. Many secular chroniclers testified to having been ‘intrigued’ by that group of young, disciplined musicians, so different from the military or philharmonic bands of the time.

Processions as a response to social crises
Nineteenth-century Turin experienced cholera epidemics (1854 and 1865), strikes, famines, and anti-clerical tensions. Don Bosco often reacted by proposing extraordinary processions of reparation or supplication. During the cholera epidemic of 1854, he led young people through the most affected streets, reciting litanies for the sick aloud and distributing bread and medicine. It was at that juncture that he made his promise – which he later kept – to build the church of Mary Help of Christians. “If Our Lady saves my boys, I will raise a temple to her.” The civil authorities, initially opposed to religious processions for fear of contagion, had to recognise the effectiveness of the Salesian assistance network, which was spiritually nourished by the processions themselves. The Eucharist, brought to the sick, thus became a tangible sign of Christian compassion.

Contrary to certain devotional models confined to sacristies, Don Bosco’s processions claimed a right of citizenship for the faith in the public space. It was not a question of ‘occupying’ the streets, but of restoring them to their community vocation. Passing under balconies, crossing squares and porticoes meant remembering that the city is not only a place of economic exchange or political confrontation, but also of fraternal encounter. This is why Don Bosco insisted on impeccable order: brushed cloaks, clean shoes, regular rows. He wanted the image of the procession to communicate beauty and dignity, persuading even the most sceptical observers that the Christian proposal elevated the person.

The Salesian legacy of processions
After Don Bosco’s death, his spiritual sons spread the practice of Eucharistic processions throughout the world: from agricultural schools in Emilia to missions in Patagonia, from Asian colleges to the working-class neighbourhoods of Brussels. What mattered was not to slavishly duplicate a Piedmontese ritual, but to transmit its pedagogical core: youth protagonism, symbolic catechesis, openness to the surrounding society. Thus, in Latin America, the Salesians included traditional dances at the beginning of the procession. In India, they adopted flower carpets in accordance with local art; in sub-Saharan Africa, they alternated Gregorian chants with tribal polyphonic rhythms. The Eucharist became a bridge between cultures, realising Don Bosco’s dream of “making all peoples one family.”
From a theological point of view, Don Bosco’s processions embody a strong vision of the real presence of Christ. Taking the Blessed Sacrament ‘outside’ means proclaiming that the Word did not become flesh to remain locked up, but to “pitch his tent among us” (cf. Jn 1:14). This presence demands to be proclaimed in understandable forms, without being reduced to an intimate gesture. In Don Bosco, the centripetal dynamic of adoration (gathering hearts around the Host) generates a centrifugal dynamic: young people, nourished at the altar, feel sent forth to serve. Micro-commitments spring from the procession: assisting a sick companion, pacifying a quarrel, studying with greater diligence. The Eucharist is prolonged in the ‘invisible processions’ of daily charity.

Today, in secularised or multi-religious contexts, Eucharistic processions can raise questions. Are they still communicative? Do they risk appearing like nostalgic folklore? Don Bosco’s experience suggests that the key lies in the quality of relationships rather than in the quantity of incense or vestments. A procession that involves families, explains symbols, integrates contemporary artistic languages, and above all connects with concrete gestures of solidarity, maintains a surprising prophetic power. The recent Synod on Young People (2018) repeatedly recalled the importance of “going out” and “showing faith with our flesh.” The Salesian tradition, with its itinerant liturgy, offers a tried and tested paradigm of the “Church going forth.”

For Don Bosco, Eucharistic processions were not simply liturgical traditions, but true educative, spiritual, and social acts. They represented a synthesis of lived faith, an educating community, and public witness. Through them, Don Bosco formed young people capable of adoring, respecting, serving, and witnessing.
Today, in a fragmented and distracted world, re-proposing the value of Eucharistic processions in the light of the Salesian charism can be an effective way to rediscover the meaning of what is essential: Christ present among His people, who walk with Him, adore Him, serve Him, and proclaim Him.
In an age that seeks authenticity, visibility, and relationships, the Eucharistic procession – if lived according to the spirit of Don Bosco – can be a powerful sign of hope and renewal.

Photo: Shutterstock

Upon arriving in Patagonia, the Salesians—led by Don Bosco—aimed to establish an Apostolic Vicariate to secure pastoral autonomy and support from Propaganda Fide. Between 1880 and 1882, repeated appeals to Rome, Argentine President Roca, and the Archbishop of Buenos Aires were thwarted by political unrest and ecclesiastical scepticism. Missionaries such as Rizzo, Fagnano, Costamagna, and Beauvoir travelled along the Río Negro, the Colorado, and as far as Lake Nahuel-Huapi, establishing missions among Indigenous communities and settlers. The turning point came on 16 November 1883: a decree established the Vicariate of Northern Patagonia, entrusted to Bishop Giovanni Cagliero, and the Southern Prefecture, led by Bishop Giuseppe Fagnano. From that moment, the Salesian mission took root “at the end of the world,” laying the groundwork for its future flourishing.

            The Salesians had only just arrived in Patagonia when Don Bosco, on 22 March 1880, returned again to the various Roman Congregations and Pope Leo XIII himself with a request for the erection of a Vicariate or Prefecture of Patagonia with its headquarters in Carmen, which would embrace the colonies already established or that were being organised on the banks of the Río Negro, from 36° to 50° South latitude. Carmen could have become “the centre of the Salesian Missions among the Indians”.
            But the military unrest at the time of General Roca’s election as President of the Republic (May-August 1880) and the death of the Salesian Provincial, Fr Francis Bodrato (August 1880), caused the plans to be put on hold. Don Bosco also insisted with the President in November, but to no avail. The Vicariate was neither wanted by the archbishop nor liked by the political authority.
            A few months later, in January 1881, Don Bosco encouraged the newly appointed Provincial, Fr Giacomo Costamagna, to get busy with the Vicariate in Patagonia and assured the rector-parish priest Fr Fagnano that with regard to Patagonia – “the greatest undertaking of our Congregation” – a great responsibility would soon fall on him. But the impasse remained.
            Meanwhile in Patagonia Fr Emilio Rizzo, who in 1880 had accompanied the Vicar General of Buenos Aires, Monsignor Espinosa, along the Río Negro to Roca (50 km), with other Salesians was preparing for further flying missions along the same river. Fr Fagnano was then able to accompany the army up to the Cordillera in 1881. Don Bosco trembled impatiently and Fr Costamagna again in November 1881 advised him to negotiate directly with Rome.
            As luck would have it, Monsignor Espinosa came to Italy at the end of 1881; Don Bosco took the opportunity to inform the Archbishop of Buenos Aires through him, who in April 1882 seemed favourable to the project of a Vicariate entrusted to the Salesians. More than anything, perhaps, because he did not have the clergy to serve there. But once again nothing came of it.     In the summer of 1882 and then again in 1883 Fr Beauvoir accompanied the army as far as Lake Nahuel-Huapi in the Andes (880 km); other Salesians had made similar apostolic excursions in April along the Río Colorado, while Fr Beauvoir returned to Roca and in August Fr Milanesio went as far as Ñorquín in Neuquén (900 km).
            Don Bosco was more and more convinced that without their own Vicariate Apostolic the Salesians would not have enjoyed the necessary freedom of action, given the very difficult relations he had had with his Archbishop in Turin and also taking into account that the First Vatican Council itself had not decided anything about the sometimes difficult relationships between Ordinaries and Superiors of Religious Congregations in mission territories. Furthermore, and this was no small thing, only a missionary Vicariate could have financial support from the Congregation of Propaganda Fide.
            Therefore Don Bosco resumed his efforts, putting forward to the Holy See a proposal for the administrative subdivision of Patagonia and Tierra del Fuego into three Vicariates or Prefectures: from Río Colorado to Río Chubut, from these to Río Santa Cruz, and from these to the islands of Tierra del Fuego, including Malvinas (Falklands).
            Pope Leo XIII agreed a few months later and asked him for possible names for these. Don Bosco then suggested to Cardinal Simeoni the erection of a single Vicariate for northern Patagonia with its headquarters in Carmen, on which a Prefecture Apostolic for southern Patagonia would depend. For the latter he proposed Fr Fagnano; for the Vicariate Fr Cagliero or Fr Costamagna.

A dream come true
            On 16 November 1883 a decree from Propaganda Fide erected the Vicariate Apostolic of Northern and Central Patagonia, which included the south of the province of Buenos Aires, the national territories of La Pampa central, Río Negro, Neuquén and Chubut. Four days later he entrusted it to Fr Cagliero as Provicar Apostolic (and later Vicar Apostolic). On 2 December 1883, it was Fagnano’s turn to be appointed Prefect Apostolic of Chilean Patagonia, the Chilean territory of Magallanes-Punta Arenas, the Argentine territory of Santa Cruz, the Malvinas (Falkland) Islands and the undefined islands stretching as far as the Strait of Magellan. Ecclesiastically, the Prefecture covered areas belonging to the Chilean diocese of San Carlos de Ancud.
            The dream of the famous train journey from Cartagena in Colombia to Punta Arenas in Chile on 10 August 1883 was thus beginning to come true, all the more so since some Salesians from Montevideo in Uruguay had come to found the house of Niteroi in Brazil at the beginning of 1883. The long process of being able to run a mission in full canonical freedom had come to an end. In October 1884 Fr Cagliero would be appointed Vicar Apostolic of Patagonia, where he would enter on 8 July, seven months after his episcopal consecration at Valdocco on 7 December 1884.

The sequel
            Although in the midst of difficulties of all kinds that history recalls – including accusations and outright calumnies – the Salesian work from those timid beginnings rapidly unfolded in both Argentine and Chilean Patagonia. It took root mostly in very small centres of Indians and settlers, which today have become towns and cities. Bishop Fagnano settled in Punta Arenas (Chile) in 1887, from where he shortly afterwards started missions in the islands of Tierra del Fuego. Generous and capable missionaries spent their lives on both sides of the Strait of Magellan” or the salvation of the souls” and even bodies (as far as they were able) of the inhabitants of those lands “down there, at the end of the world”. Many recognised this, among them a person who knows about it, because he himself came “almost from the end of the world”: Pope Francis.

Historical photograph: The three Bororòs who accompanied the Salesian missionaries to Cuyabà (1904)

This 2025 Novena to Mary Help of Christians invites us to rediscover ourselves as children under Mary’s maternal gaze. Each day, through the great apparitions – from Lourdes to Fatima, from Guadalupe to Banneaux – we contemplate an aspect of her love: humility, hope, obedience, wonder, trust, consolation, justice, gentleness, dream. The meditations by the Rector Major and the prayers of the “children” accompany us on a nine-day journey that opens the heart to the simple faith of the little ones, nourishes prayer, and encourages us to build, with Mary, a healed world full of light, for ourselves and for all those who seek hope and peace.

Day 1 – Our Lady of Lourdes
Being Children – Humility and faith

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Little Bernadette Soubirous
11 February 1858. I had just turned 14. It was a morning like any other, a winter’s day. We were hungry, as always. There was this cave, with a black mouth; in the silence I felt a rush of air. The bush moved, shaken by some force. And then I saw a young woman, in white, no taller than me who greeted me with a slight bow of her head; at the same time she moved her outstretched arms away from her body a little, opening her hands, like the statues of Our Lady; I was afraid. Then it occurred to me to pray: I took the rosary beads that I always carry with me and began to say the rosary.

Mary showed herself to her daughter Bernadette Soubirous. She who could neither read nor write; she who spoke in dialect and did not go to catechism class. A poor girl, pushed around by everyone in the village, yet ready to trust and rely on others, like someone who has nothing. Nothing to lose.  Mary entrusted her secrets to her and did so because she trusted her. She treated her with loving kindness, spoke to her kindly, and said ‘please’ to her. And Bernadette let herself go and believed her, just like a child does with its mother. She believed in her promise that Our Lady would make her happy not in this world, but in the next. She remembered this promise for the rest of her life. A promise that would allow her to face all her difficulties with her head held high, with strength and determination, doing what Our Lady asked her to do: pray, always pray for all of us sinners. She also made a promise: she would look after Mary’s secrets and give voice to her request for a Shrine in the place where Mary appeared. And as she lay dying, Bernadette smiled, thinking back to Mary’s face, her loving gaze, her silences, her few but intense words, and above all, that promise. And she still felt like a daughter, the daughter of a Mother who keeps her promises.

Mary, the Mother who promises.
You, who promised to become the mother of humanity, stayed your children, starting with the youngest and the poorest. You drew close to them and revealed yourself to them.
Have faith: Mary will also shows herself to us if we are able to strip ourselves of everything.

The Rector Major’s words
We can say that the Virgin Mary is a beacon of humility and faith for us, accompanying us through the centuries, accompanying our lives, accompanying the experience of each and every one of us. Let us not forget, however, that Mary’s humility is not simply outward modesty, it is not a facade, but rather a profound awareness of her smallness before the greatness of God.
Her ‘yes, here am I, the servant of the Lord’ spoken before the angel is an act of humility, not presumption. It is the trusting abandonment of someone who recognises herself as an instrument in God’s hands. Mary does not seek recognition; Mary simply seeks to be a servant, placing herself in the last place with silence, humility and simplicity that we find disarming. This humility, this radical humility, is the key that opened Mary’s heart to divine grace, allowing the Word of God, with his greatness and immensity, to become incarnate in her human womb.
Mary teaches us to place ourselves as we are, with our humility, without pride, without needing to depend on our authority or self-referentiality, placing ourselves freely before God so that we may receive fully, with freedom and openness, like Mary; so that we may live his will with love. This is the second point, this is Mary’s faith. The humility of the servant places her on a constant path of unconditional adherence to God’s plan, even in the darkest, most incomprehensible moments, which means courageously facing the poverty of her experience in the cave at Bethlehem, the flight into Egypt, the hidden life in Nazareth, but above all at the foot of the cross where Mary’s faith reaches its peak.
There, beneath the cross, with a heart pierced by pain, Mary does not waver, Mary does not fall, Mary believes in the promise. Her faith, then, is not a passing feeling, but a solid rock on which the hope of humanity, our hope, is founded. Humility and faith in Mary are inextricably linked.
Let us allow Mary’s humility to enlighten our human condition, so that faith may also sprout in us, so that, recognising our smallness before God, we do not abandon ourselves because we are small, we do not allow ourselves to be overcome by presumption, but we place ourselves there, like Mary, with an attitude of great freedom, with an attitude of great openness, recognising our dependence on God, living with God in simplicity but at the same time in greatness. Mary therefore urges us to cultivate a serene, firm faith, capable of overcoming trials and trusting in God’s promise. Let us contemplate the figure of Mary, humble and believing, so that we too may say our yes generously, as she did.

As for us, are we able to grasp her promises of love with the eyes of a child?

The prayer of an unfaithful child
Mary, you who show yourself to those who are able to see…
make my heart pure.
Make me humble, little, able to lose myself in your mother’s embrace.
Help me rediscover how important the role of a child is and mark my steps.
You promise, I promise in a covenant that only a mother and child can make.
I will fall, mother, you know that.
I won’t always keep my promises.
I won’t always trust you.
I won’t always be able to see you.
But you will stand there in silence, smiling, your arms and hands outstretched.
And I will take the rosary and pray with you for all children like me.

Hail Mary…

Day 2 – Our Lady of Fatima 
Being Children – Simplicity and Hope

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

The little shepherd children in Cova di Iria
In Cova di Iria around 1:00 pm, the sky opened and the sun appeared. Suddenly, at about 1.30 pm, the improbable happened: before an astonished crowd, the most spectacular, grandest and most incredible miracle that has happened since biblical times took place. The sun began a frantic and frightening dance that would last more than ten minutes. A very long time.

Three little shepherd children, simple and happy, were there and spread news of the miracle that shocked millions of people. Nobody could explain it, from scientists to people of faith. Yet, three children saw Mary, heard her message. And they believed it, they believed the words of the woman who showed herself and asked them to return to Cova di Iria every 13th of the month. They do not need explanations because they placed all their hope in Mary’s repeated words. A difficult hope to keep alive, one which would have frightened any child: Our Lady revealed suffering and world conflicts to Lucia, Jacinta and Francesco. Yet they had no doubt: those who trust in the protection of Mary, the mother who protects, can face everything. And they knew this so well; they knew it first-hand, risking being killed so as not to betray the word they gave to their heavenly mother. The three little shepherd children were ready for martyrdom, imprisoned and threatened with a pot of boiling oil.
They were afraid:
“Why do we have to die without hugging our parents? I’d like to see Mum.”
Yet they decided to keep hoping, believing in a love greater than themselves:
“Do not be afraid. We will offer this sacrifice for the conversion of sinners. It would be worse if Our Lady never came back.”
“Why don’t we say the Rosary?”
A mother is never deaf to the cries of her children. And the children placed their hope in her. Mary, Mother who protects, stayed with her three children from Fatima and saved them by keeping them alive. And today she still protects all her children around the world who go on pilgrimage to the Shrine of Our Lady of Fatima.

Mary, the Mother who protects.
You, who have taken care of humanity from the moment of the Annunciation, have remained beside your simplest and most hopeful children. You drew close to them and revealed yourself to them.
Place your hope in Mary: she will be able to protect you.

The Rector Major’s words
The Virgin Mary, hope and renewal

The Virgin Mary is the dawn of hope, an inexhaustible source of renewal.
Contemplating the figure of Mary is like turning our gaze towards a bright horizon, a constant invitation to believe in a future full of grace. And this grace is transformative. Mary is the personification of Christian hope in action. Her unshakeable faith in the face of trials, her perseverance in following Jesus to the cross, her confident expectation of the resurrection are the most important things for me. They are a beacon of hope for all humanity.
In Mary, we see how certainty is, so to speak, the confirmation of the promise of a God who never fails to keep his word. That pain, suffering and darkness do not have the last word. That death is overcome by life.
Mary, then, is hope. She is the morning star announcing the coming of the sun of justice. Turning to her means entrusting our expectations and aspirations to a motherly heart that presents them with love to her risen Son. In some way, our hope is sustained by Mary’s hope. And if there is hope, then things do not remain as they were before. There is renewal. The renewal of life. By welcoming the incarnate Word, Mary made it possible to believe in God’s hope and promise. She made possible a new creation, a new beginning.
Mary’s spiritual motherhood continues to generate us in faith, accompanying us on our journey of growth and inner transformation.
Let us ask Mary for the grace necessary so that this hope that we see fulfilled in her may renew our hearts, heal our wounds, and enable us to pass beyond the veil of negativity to embark on a journey of holiness, a journey of closeness to God. Let us ask Mary, the woman who stands with the apostles in prayer, to help us today, believers and Christian communities, so that we may be sustained in faith and open to the gifts of the Spirit, so that the face of the earth may be renewed.
Mary urges us never to resign ourselves to sin and mediocrity, but, filled with the hope fulfilled in her, to long for a new life in Christ. May Mary continue to be our model and support so that we may always believe in the possibility of a new beginning, of an inner rebirth that conforms us ever more closely to the image of her son Jesus.

The prayer of an unfaithful child
As for us, are we able to hope in her and be protected with the eyes of a child?

The prayer of a discouraged child
Mary, you who show yourself to those who are able to see…
make my heart simple and full of hope.
I trust you: protect me in every situation.
I entrust myself to you: protect me in every situation.
I listen to your word: protect me in every situation.
Give me the ability to believe the impossible and do everything in my power
to bring your love, your message of hope and your protection to the whole world.
And please, my Mother, protect all humanity, even those who do not yet recognize you.

Hail Mary…

Day 3 – Our Lady of Guadalupe
Being Children – Obedience and dedication

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Young Juan Diego
Juan Diego,” said the Lady, “the little favourite among my children…” Juan sprang to his feet.
“Where are you going, Juanito?” asked the Lady.
Juan Diego replied as politely as he could. He told the Lady that he was going to the church of Santiago to hear the Mass in honour of the Mother of God.
“My beloved child,” said the Lady, “I am the Mother of God, and I want you to listen to me carefully. I have a very important message to give you. I want a church to be built on this spot, from where I can show my love to your people.

A gentle, simple and tender dialogue like that of a mother with a child. And Juan Diego obeyed: he went to the bishop to report what he had seen but he did not believe him. Then the young man returned to Mary and explained what had happened. Our Lady gave him another message and urged him to try again, and so on and so forth. Juan Diego obeyed, he did not give up: he would complete the task that the heavenly Mother was entrusting him with. But one day, overcome with the problems of life, he was about to skip the appointment with Our Lady: his uncle was dying. “Do you think I would forget someone I love so much?” Mary healed his uncle, while Juan Diego obeyed once again:
“My beloved child,” the Lady said, “go up to the top of the hill where we first met. Cut and pick up the roses you will find there. Put them in your tilma (cloak) and bring them to me. I’ll tell you what you have to do and say.” Despite knowing that there were no roses growing on that hill, and certainly not in winter, Juan ran all the way to the top. And there was the most beautiful garden he had ever seen. Castilian roses, still shining with dew, stretched as far as the eye could see. He gently cut the most beautiful blooms with his stone knife, filled his cloak, and quickly returned to where the Lady was waiting for him. The Lady took the roses and placed them back in Juan’s tilma. Then she tied it behind his neck and said, “This is the sign the bishop wants. Quickly, go to him and don’t stop along the way.”

The image of Our Lady had appeared on the cloak and at the sight of this miracle, the bishop was convinced. And today the Shrine of Our Lady of Guadalupe still preserves this miraculous effigy.

Mary, the Mother who does not forget
You, who do not forget any of your children, leave no one behind, have looked upon the young people who have placed their hopes in you. You drew close to them and revealed yourself to them.
Obey even when you do not understand: a mother does not forget, a mother does not leave you on your own.

The Rector Major’s words
The Virgin Mary, motherhood and compassion

Mary’s motherhood does not end with her yes that made the incarnation of the Son of God possible. Certainly, that moment is the foundation of everything, but her motherhood is a constant attitude, a way of being for us, of relating to the whole of humanity.
Jesus on the cross entrusts John to her with the words, ‘Woman, behold your son,’ symbolically extending her motherhood to all believers of all times.
Mary thus becomes the mother of the Church, the spiritual mother of each one of us.
We see how this motherhood manifests itself in tender and thoughtful care, in constant attention to the needs of her children and in a deep desire for their good. Mary welcomes us, nourishes us with her expression of fidelity, protects us under her mantle. Mary’s motherhood is an immense gift that brings us closer to her; we feel her loving presence accompanying us at every moment.
Mary’s compassion is the natural corollary of her motherhood. Compassion is not simply a superficial feeling of pity, but a profound participation in the pain of others, a ‘suffering with’. We see it manifested in a touching way during her son’s passion. In the same way, Mary does not remain indifferent to our pain; she intercedes for us, consoles us, and offers us her maternal help.
Thus, Mary’s heart becomes a safe refuge where we can lay down our burdens and find comfort and hope. Motherhood and compassion in Mary become, so to speak, two sides of the same human experience in our favour, two expressions of her infinite love for God and for humanity.
Her compassion is then the concrete manifestation of her being a mother, compassion as a consequence of motherhood. Contemplating Mary as a mother opens our hearts to the hope that finds its fullest expression in her. Our Heavenly Mother who loves us.
Let us ask Mary to see her as a model of authentic humanity, of a motherhood capable of ‘feeling with’, capable of loving, capable of suffering with others, following the example of her son Jesus, who for love of us suffered and died on the cross.

The prayer of an unfaithful child
As for us, are we sure that a mother never forgets, just as children do?

The prayer of a lost child
Mary, you who show yourself to those who are able to see…
make my heart obedient.
When I’m not listening, please insist.
When I don’t come back, please come and look for me.
When they do not forgive me, please teach me forgiveness.
Because we human beings get lost and we will always get lost
But you don’t forget us, your wandering children.
Come and get us,
come and take us by the hand.
We do not and cannot be alone here.

Hail Mary…

Day 4 – Our Lady of La Salette
Being Children – Amazement and reflection

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Little Melanie and Maximin from La Salette
On Saturday, September 19, 1846, the two boys climbed the slopes of Mount Planeau, above the village of La Salette, each leading four cows to graze. Halfway there, near a small spring, Melanie was the first to see a ball of fire on a pile of stones, “as if the sun had fallen there”, and she pointed it out to Maximin. From that shining sphere a woman began to appear, sitting with her head in her hands, her elbows on her knees, deeply sad. Faced with their astonishment, the Lady stood up and in a soft voice, but in French, said to them, “Come closer, my children, do not be afraid, I am here to tell you great news.” Heartened, the boys approached and saw that the figure was crying.

A mother announced great news to her children and did so in ears. Yet the youngsters were not surprised by these tears. They listened, in the tenderest of moments between a mother and her children. Because even mothers are sometimes worried, because even mothers entrust their children with their own feelings, thoughts and reflections. And Mary entrusted a great message to the two little shepherds, poor and neglected in their affection: “I am worried about humanity, I am worried about you, my children, who are distancing yourselves from God. And life away from God is a complicated, difficult life, made up of suffering.” That is why she was crying. She cried like any mother and told her youngest and purest children a message as amazing as it was great. A message to be proclaimed to everyone, to be brought to the world.
And they would do so, because they could not keep such a beautiful moment for themselves: the expression of a mother’s love for her children must be proclaimed to everyone. The Shrine of Our Lady of La Salette, which stands on the site of the apparitions, lays its foundations on the revelation of Mary’s pain in the face of the pilgrimage of her sinful children.

Mary, the Mother who proclaims/who tells us who she is
You, who give yourself completely to your children so much that you are not afraid to tell them about yourself, have touched the hearts of your youngest children, who are able to reflect on your words and welcome them in wonder. You drew close to them and revealed yourself to them.
Be amazed at a mother’s words: they will always be the most authentic.

The Rector Major’s words
The Virgin Mary, love and mercy
Do we feel this dimension of Mary, these two dimensions? Mary is the woman whose heart overflows with love, attention and also mercy. We feel that she is a harbour, a safe refuge in times of difficulty or trial.
Contemplating Mary is like immersing ourselves in an ocean of tenderness and compassion. We feel surrounded by an environment, by an inexhaustible atmosphere of comfort and hope. Mary’s love is a maternal love that embraces all of humanity, because it is a love that has its roots in her unconditional yes to God’s plan.
By welcoming her son into her womb, Mary welcomed God’s love. As a result, her love knows no boundaries or distinctions; it bends over human frailty and misery with infinite delicacy. We see this manifested in her attention to Elizabeth, in her intercession at the wedding at Cana, in her si-lent, extraordinary presence at the foot of the cross.
Behold, Mary’s love, this maternal love, is a reflection of God’s own love, a love that draws near, that consoles, forgives, never tires, never ends. Behold, Mary teaches us that to love means to give oneself completely, to be close to those who suffer, to share the joys and sorrows of our brothers and sisters with the same generosity and dedication that animated her heart. Love, mercy.
Mercy then becomes the natural consequence of Mary’s love, a compassion, we might say, that is visceral, when faced with the sufferings of humanity, the world. We look at Mary, we contemplate her, we encounter her with her maternal gaze and we feel it resting on our weaknesses, on our sins, on our vulnerability, without aggression, indeed with infinite tenderness. It is an immaculate heart, sensitive to the cry of pain.
Mary is a mother who does not judge, does not condemn, but welcomes, consoles and forgives. We feel that Mary’s mercy is a balm for the wounds of the soul, something that warms the heart. Mary reminds us that God is rich in mercy and never tires of forgiving those who turn to him with a contrite, serene, open and willing heart.
Love and mercy in the Virgin Mary merge in an embrace that envelops the whole of humanity. Let us ask Mary to help us open our hearts to God’s love, as she did, and to let this love fill our hearts, especially when we feel most in need, most weighed down by trials and difficulties. In Mary, we find a tender and powerful mother, ready to welcome us into her love and to intercede for our salvation.

The prayer of an unfaithful child
As for us, are we still able to wonder like a child when faced with a mother’s love?

The prayer of a distant child
Mary, you who show yourself to those who are able to see…
make my heart capable of compassion and conversion.
In silence, I find you.
In prayer, I hear you.
In reflection, I discover you.
And faced with your words of love, Mother, I am amazed
and discover the strength of your connection to humanity.
Far from you, who will hold my hand in times of difficulty?
Far from you, who will comfort me in my tears?
Far from you, who would advise me when I am taking a wrong turn?
I will return to you, as one with you.

Hail Mary…

Day 5 – Catherine’s Medal
Being Children – Trust and prayer

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Little Catherine Labouré
On the night of July 18, 1830, around 11:30, she heard herself called by name. It was a child who told her, “Get up and come with me.” Catherine followed the child. All the lights were on. The chapel door opened as soon as the child touched it with his fingertips. Catherine knelt down.
At midnight Our Lady came and sat in the armchair next to the altar. “Then I jumped up near her, at her feet, on the steps of the altar, and I placed my hands on her knees,” Catherine said. “I stayed like this, I don’t know how long. I thought it was the sweetest moment of my life…”
“God wants to entrust you with a mission,” the Virgin said to Catherine.

Catherine, who lost her mother at 9 years of age, was not resigned to living without her mother. And she approached the Mother of Heaven. Our Lady, who was already looking at her from afar, would never abandon her. In fact, she had big plans for her. She, her caring and loving daughter, would have a great mission: to live an authentic Christian life, a personal relationship with God that was strong and firm. Mary believed in the potential of her child and entrusted her with the Miraculous Medal, capable of interceding and working graces and miracles. An important mission, a difficult message. Yet Catherine was not discouraged. She trusted her Heavenly Mother and knew that she would never abandon her.

Mary, the Mother who gives confidence
You, who are trusting, and entrust missions and messages to each of your children, have accompanied them on their journey as a discreet presence, remaining close to all, but especially to those who have experienced great suffering. You drew close to them and revealed yourself to them.
Trust: a mother will always entrust you only with tasks that you can complete and will be by your side all the way.

The Rector Major’s words
The Virgin Mary, trust and prayer

The Virgin Mary presents herself to us as a woman of unshakeable trust, a powerful intercessor through prayer. Contemplating these two aspects, trust and prayer, we see two fundamental dimensions of Mary’s relationship with God.
We can say that Mary’s trust in God is a golden thread that runs through her entire existence, from beginning to end. That ‘yes’ pronounced with awareness of the consequences is an act of total abandonment to the divine will. Mary entrusts herself, Mary lives her trust in God with a heart firmly fixed on divine providence, knowing that God would never abandon her.
So, for us, in our daily lives, looking to Mary, this abandonment, which is not passive but active and trusting, is an invitation not to forget our anxieties and fears, but in some way to look at everything in the light of God’s love, which in Mary’s case never failed, and neither will it fail in our lives. This trust leads to prayer, which we can say is almost the breath of Mary’s soul, the privileged channel of her intimate communion with God. Trust leads to communion. Her life of abandonment was a continuous dialogue of love with the Father, a constant offering of herself, of her concerns, but also of her decisions.
The visit to Elizabeth is an example of prayer that becomes service. We see Mary accompanying Jesus to the cross, after the Ascension we see her in the Upper Room united with the Apostles in fervent expectation. Mary teaches us the value of constant prayer as a consequence of total and complete trust, abandoning oneself into God’s hands, precisely to encounter God and live with God.
Trust and prayer and Mary Most Holy are closely interconnected. A deep trust in God gives birth to and brings forth persevering prayer. Let us ask Mary to be our example so that we may feel urged to make prayer a daily habit because we want to feel continually abandoned in God’s merciful hands.
Let us turn to her with filial trust so that, imitating her, imitating her trust and perseverance in prayer, we may experience the peace that only when we abandon ourselves to God can we receive the graces necessary for our journey of faith.

The prayer of an unfaithful child
As for us, are we able to trust unconditionally like children?

The prayer of a mistrustful child
Mary, you who show yourself to those who are able to see…
make my heart capable of praying.
I am unable to hear you, open my ears.
I am unable to follow you, guide my steps.
I am unable to keep faith with what you wish to entrust to me; make my soul steadfast.
The temptations are many, let me not give in.
The difficulties seem insurmountable, let me not fall.
The contradictions of the world shout loudly, let me not follow them.
I, your worthless child, am here for you to use.
Making me an obedient child.

Hail Mary…

 
Day 6 – Our Lady of Sorrows of Kibeho
Being Children – Suffering and healing

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Little Alphonsine Mumiremana and her companions
The story began at 12:35 on a Saturday, November 28, 1981, in a boarding school run by local Sisters, attended by just over a hundred girls in the area. A rural, poor school, where one learned to become a teacher or secretary. The building was not equipped with a Chapel and, therefore, there was not a particularly strong religious atmosphere. That day all the girls from the school were in the refectory. The first of the group to “see” was 16-year-old Alphonsine Mumureke. According to what she herself wrote in her diary, she was serving her companions at the table, when she heard a female voice calling her: “My daughter, come here.” She headed for the corridor, next to the refectory, and there a woman of incomparable beauty appeared to her. She was dressed in white, with a white veil over her head, which hid her hair, and which seemed joined to the rest of the dress, which had no seams. She was barefoot and her hands were clasped on her chest with her fingers pointing towards the sky.

Subsequently, Our Lady appeared to other of Alphonsine’s school friends who at first were sceptical but then, faced with Mary’s appearance, they had to reconsider. Mary, speaking to Alphonsine, described herself as the Lady of Sorrows of Kibeho and told the children about all the cruel and bloody events that would soon take place with the outbreak of war in Rwanda. The sorrow would be great, but so too would be the consolation and healing from that sorrow, because she, the Lady of Sorrows, would never leave her children in Africa on their own. The children remain there, stunned by these visions, but they believed in this mother who reached out her arms to them, calling them “my children.” They knew that only in her would there be consolation. And in order to pray that the consoling mother would alleviate the suffering of her children, a shrine dedicated to Our Lady of Sorrows of Kibeho was erected, now a place marked by extermination and genocide. And Our Lady continues to be there and embrace all her children.

Mary, the Mother who consoles
You, who comforted your children like John beneath the cross, have looked upon those who live in suffering. You drew close to them and revealed yourself to them.
Do not be afraid to go through suffering: the mother who consoles will wipe away your tears.

The Rector Major’s words
The Virgin Mary, suffering and invitation to conversion

Mary is an emblematic figure of suffering transfigured, and a powerful invitation to conversion. When we contemplate her painful journey, it is a silent yet eloquent warning, a profound call to review our lives and our choices, and a call to return to the heart of the Gospel. The suffering that runs through Mary’s life, like a sharp sword, prophesied by the elderly Simeon, marked by the disappearance of the Child Jesus, to the indescribable sorrow at the foot of the cross, Mary experiences all this, the weight of human fragility and the mystery of innocent suffering in a unique way.
Mary’s suffering was not sterile suffering, passive resignation, but in some way we notice that there is an activity, a silent and courageous offering, united with the redemptive sacrifice of her son Jesus.
When we look at Mary, the woman who suffers, with the eyes of our faith, that suffering, rather than depressing us, reveals the depth of God’s love for us, which is visible in Mary’s life. Mary teaches us that even in the most acute pain we can find meaning, a possibility for spiritual growth, which is the fruit of union with the Paschal Mystery.
Thus, from the experience of transfigured pain, a powerful call to conversion emerges. Looking at Mary, contemplating how she endured so much for love of us and for our salvation, we too are called not to remain indifferent to the mystery of redemption.
Mary, the gentle and motherly woman, urges us to abandon the ways of evil and embrace the path of faith. Mary’s famous words at the wedding at Cana, ‘Do whatever he tells you’, still resound for us today as an urgent invitation to listen to the voice of Jesus in times of difficulty, in times of trial. In times of unexpected and unknown situations.
We immediately notice that Mary’s suffering is not an end in itself, but is intimately linked to the redemption wrought by Christ. Her example of faith is unshakeable in pain. May it be a light and guide for us to transform our sufferings into opportunities for spiritual growth and to respond generously to the urgent call to conversion, so that the depth that still resounds in the heart of every person, the invitation of God, of a God who loves us, may find meaning, an outlet and growth through Mary’s intercession, even in the most difficult moments, in the most painful moments.

The prayer of an unfaithful child
As for us, do we let ourselves be comforted like children?

The prayer of a suffering child
Mary, you who show yourself to those who are able to see…
make my heart capable of healing.
When I am down, hold out your hand to me, Mother.
When I feel broken, put the pieces back together, Mother.
When suffering takes over, open me to hope, Mother.
Because I am not only seeking healing for my body, but also realising how much my heart
needs peace.
Lift me up from the dust, Mother.
Lift me up and all your children who are in distress.
Those beneath bombing,
those who are persecuted,
those who are unjustly imprisoned,
those who are harmed in rights and dignity,
those whose lives are cut short too soon.
Lift them up and console them.
because they are your children. Because we are your children.

Hail Mary…

Day 7 – Our Lady of Aparecida
Being Children – Justice and dignity

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

The little fishermen Domingos, Felice and Joao
At dawn on October 12, 1717, Domingos Garcia, Felipe Pedroso and Joao Alves pushed their boat into the waters of the Paraiba River that flowed near their village. They didn’t seem lucky that morning: they cast their nets for hours without catching anything. They had almost decided to give up when Joao Alves, the youngest, wanted to give it one last try. So he cast his net into the waters of the river and slowly pulled it up. There was something there, but it wasn’t a fish… it looked more like a piece of wood. When he freed it from the meshes of the net, the piece of wood turned out to be a statue of the Virgin Mary, unfortunately minus its head. Joao threw the net back into the water and this time, pulling it up, he found another piece of rounded wood entangled in it that looked just like the head of the same statue: he tried to put the two pieces together and realized that they matched perfectly. As if obeying an impulse, Joao Alves threw the net back into the water and, when he tried to pull it up, he realized he couldn’t do it, because it was full of fish. His companions threw cast nets into the water in turn and the fishing that day was really abundant.

A mother sees the needs of her children, Mary saw the needs of the three fishermen and went to their rescue. Her children gave her all the love and dignity that can be given to a mother: they put the two pieces of the statue back together, placed it on a hut and turned it into a shrine. From the top of the hut, Our Lady of Aparecida – which means She Appeared – saved one of her slave sons who was running away from his masters: she saw his suffering and restored his dignity. And today, that hut is the largest Marian shrine in the world and bears the name of the Basilica of Our Lady of Aparecida.

Mary, the Mother who sees
You, who have seen the suffering of your abused children, starting with the disciples, have stood beside your poorest and most persecuted children. You drew close to them and revealed yourself to them.
Do not hide from a mother’s gaze: she also sees into your most hidden desires and needs.

The Rector Major’s words
The Virgin Mary, dignity and social justice

The Virgin Mary is a mirror of fully realised human dignity, silent but powerful and inspiring for a just sense of social life. Reflecting on the figure of Mary in relation to these themes reveals a profound and surprisingly relevant perspective.
Let us look to Mary, the woman full of dignity, as a gift that helps us today to see her original purity, which does not place her on an inaccessible pedestal but reveals Mary in the fullness of that dignity to which we all feel a little attracted, called.
Contemplating Mary, we see shining forth the beauty and nobility, precisely the dignity of the human being, created in the image and likeness of God, free from the game of sin, fully open to divine love, a humanity that is not lost in details, in superficial things.
We can say that Mary’s free and conscious ‘yes’ is the gesture of self-determination that elevates Mary to the level of God’s will, entering in some way into God’s logic. Her humility then makes her even freer, far from being diminished by humility. Mary’s humility becomes an awareness of the true greatness that comes from God.
Here, then, is this dignity that Mary helps us to see how we are living it in our daily lives. The theme of social justice may seem less explicit, but from a careful contemplative reading of the Gospel, especially the Magnificat, we can grasp, feel and encounter the revolutionary spirit that proclaims the overthrow of the powerful from their thrones and the raising up of the humble, that is, the reversal of worldly logic and God’s privileged attention to the poor and hungry.
These words flow from a humble heart, filled with the Holy Spirit. We can say that they are a manifesto of social justice ante litteram, a foretaste of the kingdom of God, where the last will be first.
Let us contemplate Mary so that we may feel attracted to this dignity that is not limited to closing in on itself but is a dignity that in the Magnificat challenges us not to remain closed in our own logic but to become open, praising God and seeking to live the gift we have received for the good of humanity, with dignity for the good of the poor and for the good of those who are rejected by society.

The prayer of an unfaithful child
As for us, do we hide or do we say everything like children do?

The prayer of a child who is afraid
Mary, you who show yourself to those who are able to see…
make my heart capable of restoring dignity.
In a time of trial, look at my shortcomings and make them whole.
In a time of fatigue, look at my weaknesses and heal them.
In a time of waiting, look at my impatience and heal it.
So that when I look at my brothers and sisters I can look at their shortcomings and make them whole,
see their weaknesses and heal them, feel their impatience and heal it.
Because nothing cares like love and no one is as strong as a mother seeking justice for her children.
And then I too, Mother, will stop at the foot of the hut, look with confident eyes at your image and pray for the dignity of all your children.

Hail Mary…

Day 8 – Our Lady of Banneaux
Being Children – Gentleness and everyday life

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Little Marietta of Banneaux
On January 18, Marietta was in the garden, praying the rosary. Mary came and took her to a small spring on the edge of the forest, where she said, “This spring is for me”, and invited the little girl to immerse her hand and the rosary in it. Her father and two other people followed Marietta in all her gestures and words with indescribable amazement. And that same evening the first to be conquered by Banneaux’s grace was Marietta’s father, who ran to go to confession and receive the Eucharist: he had not been to confession since his first communion.
On January 19, Marietta asked, “Ma’am, who are you?” “I am the Virgin of the poor.”
At the spring, she added, “This spring is for me, for all the nations, for the sick. I come to console them!”

Marietta was a normal girl who lived her days like all of us, like our children, our grandchildren. Hers was a small and unknown village. She prayed that she would stay close to God. She prayed to her Heavenly Mother to keep the bond with her alive. And Mary spoke to her gently, in a place familiar to her. She would appear to her several times, confide secrets to her and tell her to pray for the conversion of the world: this was a strong message of hope for Marietta. All children are embraced and consoled by their Mother, all the sweetness that Marietta found in the “Gentle Lady” she passed on to the world. And from this encounter came a great chain of love and spirituality that found its fulfilment in the Shrine of Our Lady of Banneaux.

Mary, the Mother who stays beside us
You who remained beside your children without ever losing a single one, have enlightened the daily path of the simplest people. You drew close to them and revealed yourself to them.
Abandon yourself into Mary’s embrace: do not be afraid, she will comfort you.

The Rector Major’s words
The Virgin Mary, education and love

The Virgin Mary is an incomparable teacher of education, because she is an inexhaustible source of love, and those who love educate, truly educate those they love.
Reflecting on the figure of Mary in relation to these two pillars of human and spiritual growth, we have here an example to contemplate, to take seriously, to incorporate into our daily choices.
The education that emanates from Mary is not made up of precepts or formal teachings but is manifested through her example of life. A contemplative silence that speaks, her obedience to God’s will, both humble and great, her profound humanity.
Here, the first educational aspect that Mary communicates to us is that of listening.
Listening to the word of God, listening to that God who is always there to help us, to accompany us. Mary keeps this in her heart, meditates on it carefully, encourages attentive listening to the word of God and, in the same way, to the needs of others. Mary teaches us that humility which does not choose to remain detached and passive, but rather the humility which, while recognising our smallness before God’s greatness, places us as people who are active in his service. Our hearts are open to truly be those who accompany, living the plan that God has for us.
Mary is an example that helps us to let ourselves be educated by faith. She teaches us perseverance, remaining steadfast in love for Jesus, even at the foot of the cross.
Education and love. Behold, Mary’s love is the beating heart of her existence. It continues to be for us. Every time we draw close to Mary, we feel this maternal love that extends to all of us. It is a love for Jesus that becomes a love for humanity. Mary’s heart opens with the infinite tenderness that she receives from God, which she communicates to Jesus and to her spiritual children.
Let us ask the Lord that in contemplating Mary’s love, which is a love that educates, we may allow ourselves to be moved to overcome our selfishness and our closed attitudes and to open ourselves to others. In Mary, we see a woman who educates with love and who loves with a love that is educational. Let us ask the Lord to give us the gift of love, which is the gift of his love, which in turn is a love that purifies us, sustains us and makes us grow, so that our example may truly be an example that communicates love and, by communicating love, we may allow ourselves to be educated by her and let her help us so that our example may also educate others.

The prayer of an unfaithful child
As for us, are we able to abandon ourselves as children do?

The prayer of a child of our times
Mary, you who show yourself to those who are able to see…
make my heart gentle and docile.
Who will put me back together after breaking under the weight of the crosses I carry?
Who will bring light back to my eyes after seeing the ruins of human cruelty?
Who will alleviate the sufferings of my soul, after the mistakes I have made on my journey?
Mother, only you can comfort me.
Hold me tight and keep me with you to keep me from falling apart.
Let my soul rest in you and find peace like a child in its mother’s arms.

Hail Mary…

Day 9 – Mary Help of Christians
Being Children – Building and dreaming

Children trust, children rely on others. And a mother is close by, always. You see her even if she is not there.
As for us, are we able to see her?

Little John Bosco
At the age of 9, I had a dream. All my life this remained deeply impressed on my mind. In this dream I seemed to be near my home in a very large yard. A crowd of children were playing there. Some were laughing, some were playing games, and quite a few were swearing. When I heard these evil words, I jumped immediately amongst them, and tried to stop them by using my words and my fists. At that moment, a dignified man appeared, a nobly-dressed adult.
“You will have to win these friends of yours not by blows but by gentleness and love.”
“Who are you, ordering me to do the impossible?”
“Precisely because it seems impossible to you, you must make it possible through obedience and the acquisition of knowledge.”
“Where, by what means can I acquire knowledge?”
“I will give you a teacher. Under her guidance you can become wise. Without her all wisdom is foolishness.”
At that moment I saw a lady of stately appearance standing beside him. She was wearing a mantle that sparkled all over as though covered with bright stars.
“This is the field of your work. Make yourself humble, strong and energetic. And what you will see happening to these animals in a moment is what you must do for my children.
I looked around again and where before I had seen wild animals, I now saw gentle lambs. They were all jumping and bleating as if to welcome that man and lady. At that point, still dreaming, I began crying. I begged the lady to speak so that I could understand her, because I did not know what all this could mean. She then placed her hand on my head and said, “In good time you will understand everything.”

Mary guided and accompanied young John Bosco throughout his life and mission. He, a child, thus discovered his vocation from a dream. He would not understand it but he would let himself be guided. He would not understand it for many years but in the end he would be aware that “she did everything”. And his mother, both the earthly and the heavenly one, would be the central figure in the life of this son who would provide bread for his children. And after meeting Mary in his dreams, John Bosco, by then a priest, would build a Shrine to Our Lady so that all her children can rely on her. And he would dedicate it to Mary Help of Christians, because she had been his safe haven, his constant help. Thus, all those who enter the Basilica of Mary Help of Christians in Turin are taken under the protective mantle of Mary who becomes their guide.

Mary, a Mother who accompanies/guides
You who accompanied your son Jesus throughout his journey, offered yourself as a guide to those who listened to you with the enthusiasm that only children can have. You drew close to them and revealed yourself to them.
Let yourself be accompanied: your Mother will always be by your side to show you the way.

The Rector Major’s words
The Virgin Mary, our help in conversion

The Virgin Mary is a powerful and silent help on our journey of growth.
It is a journey that constantly needs to free itself from whatever blocks its growth. It is a journey that must continually renew itself, so as not to turn back or stop in the dark corners of our existence. This is conversion.
Mary’s presence is a beacon of hope, a constant invitation for us to continue walking towards God, helping our hearts to remain focused on God and his love. Reflecting on Mary, on her role, means discovering Mary who does not impose, who does not judge, but rather supports, encourages, with her humility, with her maternal love, helping our hearts to remain close to her so that we may draw ever closer to her son Jesus, who is the way, the truth and the life.
Mary’s ‘yes’ at the Annunciation, which opens up the history of salvation to humanity, remains valid for us too. Her intercession at the Wedding at Cana supports those who find themselves in unexpected, unprecedented situations. Mary is a model of continuous conversion. Her life, a life of the Immaculate, was a gradual adherence to God’s will, a journey of faith that led her through joys and sorrows, culminating in the sacrifice of Calvary.
Mary’s perseverance in following Jesus becomes an invitation for us to live this continuous closeness, this inner transformation, which we know well is a gradual process, but one that requires constancy, humility and trust in God’s grace.
Mary helps us in our conversion through her attentive and focused listening to the Word of God. Listening that helps us find the strength to abandon the ways of sin, because we recognise the strength and beauty of walking towards God. Let us turn to Mary with filial trust, because this means that, while recognising our frailties, our sins and our faults, we want to foster those desires for change. A change of heart that seeks to let itself be accompanied by the maternal heart of Mary. And in Mary, let us find that precious help to discern the false promises of the world and rediscover the beauty and truth of the Gospel. May Mary, the Help of Christians, be for all of us a constant help in discovering the beauty of the Gospel. And in accepting to walk towards goodness, the greatness of God’s word, alive in our hearts so that we can communicate it to others.

The prayer of an unfaithful child
As for us, are we capable of being taken by the hand like children?

The prayer of a motionless child
Mary, you who reveal yourself to those who are able to see…
make my heart capable of dreaming and building.
I who do not let anyone else help me.
I who get discouraged, lose patience and never believe I have built anything.
I who always believe I am a failure.
Today I want to be a son or daughter who can give you their hand, my Mother
to be accompanied on life’s paths.
Show me my field,
show me my dream
and make sure that in the end I too can understand everything and recognise that you were there
in my life.

Hail Mary…

The Sacrament of Confession, often overlooked in today’s hectic world, remains for the Catholic Church an irreplaceable source of grace and inner renewal. We invite you to rediscover its original meaning: not a mere formal ritual, but a personal encounter with God’s mercy, established by Christ himself and entrusted to the ministry of the Church. In an age that downplays sin, Confession proves to be a compass for the conscience, medicine for the soul, and a wide-open door to peace of heart.

The Sacrament of Confession: A Necessity for the Soul
In the Catholic tradition, the Sacrament of Confession—also called the Sacrament of Reconciliation or Penance—holds a central place on the journey of faith. It is not merely a formal act or a practice reserved for a few particularly devout faithful, but a profound necessity involving every Christian called to live in God’s grace. In an age that tends to relativize the concept of sin, rediscovering the beauty and liberating power of Confession is fundamental to fully responding to God’s love.

Jesus Christ himself instituted the Sacrament of Confession. After His Resurrection, He appeared to the Apostles and said, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained” (Jn 20:22-23). These words are not symbolic; they establish a real and concrete power entrusted to the Apostles and, through succession, to their successors, the bishops and priests.

The forgiveness of sins, therefore, does not happen only privately between man and God, but also passes through the ministry of the Church. God, in His plan of salvation, willed that personal confession before a priest be the ordinary means of receiving His forgiveness.

The Reality of Sin
To understand the necessity of Confession, one must first become aware of the reality of sin.
Saint Paul states, “For all have sinned and fall short of the glory of God” (Rom 3:23). And, “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn 1:8).
No one can claim immunity from sin, not even after Baptism, which purified us from original sin. Our human nature, wounded by concupiscence, continually leads us to fall, to betray God’s love through actions, words, omissions, and thoughts.
Saint Augustine writes, “It is true; man’s nature was originally created without fault and without any vice. conversely, the present nature of man, through which everyone is born from Adam, now needs the Physician, because it is not healthy. Certainly, all the goods it possesses in its structure, in its life, senses, and mind, it receives from the supreme God, its creator and maker. The vice, however, which obscures and weakens these natural goods, thus making human nature needy of illumination and care, was not derived from its irreproachable maker, but from original sin which was committed through free will.” (Nature and Grace).

Denying the existence of sin is tantamount to denying the truth about ourselves. Only by recognizing our need for forgiveness can we open ourselves to the mercy of God, who never tires of calling us back to Himself.

Confession: Encounter with Divine Mercy
The Sacrament of Confession is, first and foremost, a personal encounter with Divine Mercy. It is not simply self-accusation or a session of self-analysis. It is an act of love from God who, like the father in the parable of the prodigal son (Lk 15:11-32), runs to meet the repentant child, embraces him, and clothes him with new dignity.

The Catechism of the Catholic Church states: “Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which by charity, by example, and by prayer cooperates for their conversion.” (CCC, 1422).

To confess is to allow oneself to be loved, healed, and renewed. It is to welcome the gift of a new heart.

Why Confess to a Priest?
One of the most common objections is, “Why must I confess to a priest? Can’t I confess directly to God?” Certainly, every member of the faithful can – and should – turn directly to God with a prayer of repentance. However, Jesus established a concrete, visible, and sacramental means for forgiveness: confession to an ordained minister. And this applies to every Christian, meaning also priests, bishops, and popes.

The priest acts in persona Christi, that is, in the person of Christ Himself. He listens, judges, absolves, and offers spiritual counsel. This is not a human mediation that limits God’s love, but rather a guarantee offered by Christ Himself; forgiveness is communicated visibly, and the faithful can have certainty of it.

Furthermore, confessing before a priest demands humility, an indispensable virtue for spiritual growth. Openly acknowledging one’s faults frees us from the yoke of pride and opens us to the true freedom of the children of God.

It is not enough to confess only once a year, as required by the minimum of ecclesiastical law. The saints and spiritual masters have always recommended frequent confession – even bi-weekly or weekly – as a means of progress in the Christian life.

Saint John Paul II went to confession every week. Saint Thérèse of Lisieux, despite being a Carmelite nun living in enclosure, confessed regularly. Frequent confession allows one to refine the conscience, correct ingrained faults, and receive new graces.

Obstacles to Confession
Unfortunately, many faithful today neglect the Sacrament of Reconciliation. Among the main reasons are:

Shame: fearing the priest’s judgment. But the priest is not there to condemn, but to be an instrument of mercy.

Fear that confessed sins will be made public: confessors cannot reveal to anyone, under any circumstances (including the highest ecclesiastical authorities), the sins heard in confession, even at the cost of their own lives. If they do, they immediately incur latae sententiae excommunication (Canon 1386, Code of Canon Law). The inviolability of the sacramental seal admits no exceptions or dispensations. And the conditions are the same even if the Confession did not end with sacramental absolution. Even after the penitent’s death, the confessor is bound to observe the sacramental seal.

Lack of a sense of sin: in a culture that minimizes evil, one risks no longer recognizing the gravity of one’s faults.

Spiritual laziness: postponing Confession is a common temptation that leads to a cooling of the relationship with God.

Erroneous theological convictions: some mistakenly believe that simply “repenting in one’s heart” is sufficient without the need for sacramental Confession.

Despair of salvation: Some think that for them, there will be no more forgiveness anyway. Saint Augustine says: “Indeed, some, after having fallen into sin, lose themselves even more through despair and not only neglect the medicine of repentance but become slaves to lusts and wicked desires to satisfy dishonest and reprehensible cravings, as if by not doing so they would lose even that to which lust incites them, convinced they are already on the brink of certain damnation. Against this extremely dangerous and harmful disease, the memory of the sins into which even the just and holy have fallen is beneficial.” (ibid.)

To overcome these obstacles, one must seek advice from those who can give it, educate oneself, and pray.

Preparing Well for Confession
A good confession requires adequate preparation, which includes:

1. Examination of conscience: sincerely reflecting on one’s sins, perhaps aided by lists based on the Ten Commandments, the capital sins, or the Beatitudes.

2. Contrition: sincere sorrow for having offended God, not just fear of punishment.

3. Purpose of amendment: a real desire to change one’s life, to avoid future sin.

4. Integral confession of sins: confessing all mortal sins completely, specifying their nature and number (if possible).

5. Penance: accepting and performing the act of reparation proposed by the confessor.

The Effects of Confession
Confession does not merely produce an external cancellation of sin. The internal effects are profound and transformative:

Reconciliation with God: Sin breaks communion with God; Confession re-establishes it, bringing us back into full divine friendship.

Inner peace and serenity: Receiving absolution brings profound peace. The conscience is freed from the burden of guilt, and a new joy is experienced.

Spiritual strength: Through sacramental grace, the penitent receives special strength to fight future temptations and grow in virtue.

Reconciliation with the Church: Since every sin also damages the Mystical Body of Christ, Confession also mends our bond with the ecclesial community.

The spiritual vitality of the Church also depends on the personal renewal of its members. Christians who rediscover the Sacrament of Confession become, almost without realizing it, more open to others, more missionary, more capable of radiating the light of the Gospel in the world.
Only those who have experienced God’s forgiveness can proclaim it convincingly to others.

The Sacrament of Confession is an immense and irreplaceable gift. It is the ordinary way through which Christians can return to God whenever they stray. It is not a burden, but a privilege; not a humiliation, but a liberation.

We are called, therefore, to rediscover this Sacrament in its truth and beauty, to practice it with an open and trusting heart, and to joyfully propose it also to those who have strayed. As the psalmist affirms, “Blessed is the one whose transgression is forgiven, whose sin is covered” (Ps 32:1).

Today, more than ever, the world needs purified and reconciled souls, capable of testifying that God’s mercy is stronger than sin. If we did not do so at Easter, let us take advantage of the Marian month of May and approach Confession without fear; there awaits us the smile of a Father who never stops loving us.