Hajja Salesjana April June 2018

10 Some fifteen years later, in 1873, Don Bosco obeyed the Pope’s request and eventually put it into writing in the Memoirs of the Oratory . He interpretatively narrated the dream from the vantage point of the mid-1870s. By looking back, Don Bosco was able to discern the clear line of astonishing events and the supernatural guidance that led to the establishment of the work of the Oratories. It seems that by the time of the writing of the Memoirs (1873-1875) Don Bosco had clearly come to regard these dreams as signs of supernatural guidance. Natale Cerrato questions whether this dream is a simple childish dream, developed by Don Bosco in later years as a dramatic expression of his strong desire and calling to become a priest in a majestic vision. But then again Cerrato asks, “Couldn’t the Lord himself have used the dream to guide Don Bosco on his vocational journey?” [Natale Cerrato, Vi Presento Don Bosco (Torino: LDC, 2005), 76-77.] Indeed why not? John Morrison maintains that the dream was not an invention or “dramatic expression” as initially suggested by Cerrato. Morrison fully grasps the ramifications and describes the dream as one “which was to illumine his (John Bosco’s) pedagogical purpose to educate poor and deprived children.” [John Morrison, The Educational Philosophy of St John Bosco (New Rochelle NY: Salesiana, 2010), 1] . Perhaps, at this point, one could suggest that this God-given dream would have easily fizzled out if it were not for spiritual guides who helped young John Bosco respond to God’s plan for him. Andrea Bozzolo offers a reflection on the Virgin Mary’s last words: “In good time you will understand everything.” [John Bosco, Memoirs of the Oratory, 19.] Bozzolo observes that: Once again in history, the Virgin Mary, and with her the feminine dimension of the Church, capable of intuiting in love and accompanying with prayer, was called to accompany a future priest to become truly so. For John Bosco the face of this feminine Church was not only the Virgin Mary but also had the face of his dear Mamma Margherita. Mamma Margherita probably contributed to her son’s priesthood more than anyone else. [Andrea Bozzolo, Non Ebbe a Cuore altro che le Anime (Torino: LDC, 2011), 107.] Andrea Bozzolo’s assertion here is thought-provoking. He identifies the significant import of Mamma Margherita on John Bosco’s spiritual journey towards priesthood. The Dream at Nine: Nature, Aim, Content and Method of Salesian Accompaniment One notes that while this dream could indeed be considered at face value as a vocational experience from his childhood, the narration of the dream has four clear aims which deserve attention. Don Bosco recounts this dream with the aim of: (1) instilling in his Salesians an awareness of the Divine Nature of their vocation; (2) clarifying that the Aim of the Salesian mission is to transform ferocious animals (bad youth) into lambs (good and saintly youth) who revel in the presence of Jesus and Mary. This entails a process of transformation and transfiguration; (3) demonstrating that the Content of the mission is to teach about the ugliness of sin and the beauty of virtue; (4) showing that the Method is to attract and conquest the hearts of youth not through physical force but through love. Don Bosco’s narration of this dream, without a doubt, epitomises the scope and spirit of the Memoirs of the Oratory and indeed other texts which followed later on. These reflective and systematic writings were mainly aimed at those who were and would continue to offer Salesian accompaniment in the future. These writings proved to be useful tools in making sure that Don Bosco’s praxis of spiritual accompaniment would not be lost.