Dppamphlet 05

A journey of love Love generates love A fertile celibate love
Tony Sciberras mssp
Joseph De Piro Cause of Canonisation The Postulation Malta 2011
There is not one who does not love something, but the question is, what to love. The psalms do not tell us not to love, but to choose the object of our love. But how can we choose unless we are first chosen? We cannot love unless someone has loved us first. Listen to the apostle John: We love him, because he first loved us. The source of mans love for God can only be found in the fact that God loved him first. He has given us himself as the object of our love, and he has also given us its source. What this source is you may learn more clearly from the apostle Paul who tells us: The love of God has been poured into our hearts. This love is not something we generate ourselves; it comes to us through the Holy Spirit who has been given to us (Romans 5:5).
St Augustine, Sermon 34, 2 [Cf Office of Readings, Eastertide, Wk 3, Tuesday, 2nd part)
Book Design: Giovann Tabone mssp Printing:
ISBN:
Abbreviations
ACCM CC Cdm CIC DFRI DP DPA EE ET LG OC OT PC PG RD RM SF VM Archivum Capituli Cathedralis Melitensis MSSP Constitutions (1987) Contemplative Dimension in Religious Life. Codex Iuris Canonici Directives on Formation in Religious Institutes De Piro De Piro Archives Essential Elements of the Churchs Doctrine on Consecrated Life. Evangelica Testificatio Lumen Gentium Original Constitutions Optatam Totius Perfectae Caritatis Patrologia Greca Redemptionis Donum Redemptoris Mater Circular letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries The Virgin Mary in the Intellectual and Spiritual Formation
Contents
Abbreviations Contents Introduction Chapter 1 1.0 1.1 1.2 1.2.1 1.2.1.1 1.2.1.2 1.2.1.2.1 1.2.1.2.2 1.2.1.3 1.2.1.4 1.2.1.5 1.2.1.6 1.2.2 1.2.3 1.2.3.1 1.2.3.2 1.2.3.2.1 1.2.3.2.2 1.2.3.2.3 1.2.3.2.4 1.3 1.3.1
De Piro, a receiver of love De Piro received love De Piro received love from his relatives De Piro received love from God The drawing of the face of the suffering Jesus Faithful to the Scriptures A Sign of contradiction Eloquent silence Strong weakness A man and a perfect one Why such a drawing? Himself in his drawing His first evangelisation His vocation and the discernement exercise His preaching The Father who waits for the sinner Jesus, the Son The incarnation of the Son: God like us The suffering Jesus: God in solidarity with the poor ones; God with us The Eucharistic Jesus: God in us The Sacred Heart of Jesus: God who loves through his Son, Gods love that saves; God for us De Piro received love from Our Lady Who was Mary for De Piro
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A journey of love. Love generates love. A fertile celibate love.
Contents
1.3.1.1 1.3.1.2 1.3.1.3 1.3.1.4 Chapter 2 2.0 2.1 2.1.1 2.1.1.1 2.1.1.1.1 2.1.1.1.1.1 2.1.1.1.1.1.1 2.1.1.1.1.1.2 2.1.1.1.1.1.3 2.1.1.1.1.1.4 2.1.1.1.1.1.5 2.1.1.1.1.2 2.1.1.1.1.2.1 2.1.1.1.1.2.1.1 2.1.1.1.1.2.1.1.1 2.1.1.1.1.2.1.1.2 2.1.1.1.1.2.1.1.3 2.1.1.1.1.2.1.1.4 2.1.1.1.1.2.1.2 2.1.1.1.1.2.2 2.1.1.1.1.2.2.1 2.1.1.1.1.2.2.2 2.1.1.1.1.2.2.3 2.1.1.1.1.2.2.4
(How Mary loved De Piro) Mary, humanitys intercessor as regards material needs Mary, humanitys intercessor as regards spiritual needs But also through her being a model Mary Assumed into Heaven: Patroness of the MSSP De Piro, a giver of love De Piro himself loved De Piros own love for God (The contemplative) The sources or means of De Piros contemplation The Word of God in general Reference to his Sermons As regards the Old Testament references Genesis Psalms Proverbs Sirach Prophets As regards the New Testament references The New Testament references excluding Paul The Gospels Matthew Luke John Mark Acts The Pauline references Romans I Corinthians Galatians Philippians
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2.1.1.1.1.3 2.1.1.1.1.4 2.1.1.1.2 2.1.1.1.2.1 2.1.1.2 2.1.1.2.1 2.1.1.2.2 2.1.1.3 2.1.2 2.2 2.3 2.4 Chapter 3 3.0 3.1 3.2 3.2.1 3.2.1.1 3.2.1.2 3.2.2 3.2.2.1 3.2.3 3.3 3.4 3.4.1 3.4.1.1 3.4.1.2 3.4.2
Non existent references The Biblical references in De Piros can-be sermons Biblical references in the Original Constitutions of De Piros Society De Piros references to St Pauls Letters in the Constitutions of the Society Individual salvation, faith and spirituality Knowing self. Accepting self De Piros first particular word The signs of the times The effect of contemplation: a different interpretation of things De Piros own love for the local Church De Piros own love for his conationals De Piros own love especially for the poor and the needy De Piro generated a Society: evangelisation and the charitable institutes in Malta The generation of a Society De Piro, St Josephs Orphanage and the Society Davos - The mystical experience Before Davos Detachments Recompense for the above At Davos An analysis After Davos Back in Malta after Davos De Piros second particular word Mt. 8:19 and Lk. 9:57 The phrase in Matthew The phrase in Luke The context given by the Founder
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Contents
3.4.3 3.4.4 3.4.5 3.4.6 3.5 3.6 3.7 3.8 3.8.1 3.8.1.1 3.8.1.2 3.9 Chapter 4 4.0
The radicality of I will follow you wherever you go To all those who have not embarked on discipleship The disciples Conclusion De Piro met Mgr F. Bonnici The third particular word The whole process of the particular words De Piro (and his Society): love for the evangelisation of the Maltese Through catechetics All the members The Lay Brothers De Piro (and his Society): love for the poor Maltese of the institutes De Piro and the Society: evangelisation to the Maltese migrants and the ad gentes countries De Piros (and the Societys) love for evangelisation and the poor of the institutes in Malta made the Founder (and his Society) look even beyond the Maltese shores De Piro founded a Society whose secondary aim was the evangelisation of the Maltese migrants Before the foundation of his Society After the foundation of his Society. De Piro continued mentioning the migrants even when facing misunderstanding regarding the principal aim of his Society In the Original Constitutions The Saint Paul: Almanac of the
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4.1.6 4.2 4.2.1 4.2.1.1 4.2.1.1.1 4.2.1.1.2 4.2.1.1.3 4.2.1.1.4 4.2.1.1.5 4.2.1.1.6 4.2.1.1.7 4.2.1.1.8 4.2.1.1.9 4.2.1.1.10 4.2.1.1.10.1 4.2.1.1.10.2 4.2.1.1.10.3 4.2.1.1.10.4 4.2.1.1.11 4.2.2 4.2.2.1
4.1 4.1.1 4.1.2 4.1.3
4.1.4 4.1.5
Institute of the Missions Why De Piro was so determined to evangelise the Maltese migrants De Piro: a promotor of the first evangelisationor his evangelisation ad gentes The publication of the Saint Paul: Almanac of the Institute of the Missions De Piros own missionary convictions as contained in the Almanac First evangelisation, a sublime evangelisation It is God who calls the evangelisers and sends them to the ad gentes countries The missions ad gentes are set up in the name of God Missionaries are working for God In fact Jesus is the Master of the missions For De Piro the missionaries are those who... What is faith according to the Servant of God The tools of the missionaries The importance of contemplative religious in the missions The indigenous clergy The necessity of the indigenous clergy On the example of the first Christian communities Three reasons why the indigenous missionaries are necessary The result of the work of the indigenous missionaries Saint Paul, model of every missionary The sending of missionaries by De Piro The foundation of a Society for the evangelisation ad gentes
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Contents
4.2.2.1.1 4.2.2.1.2 4.2.2.1.2.1 4.2.2.1.2.2 4.2.2.1.2.3 4.2.2.1.2.3.1 4.2.2.1.2.3.2 4.2.2.1.2.4 4.3 4.4 4.4.1 4.4.2 4.4.3 4.4.4 4.4.5 4.4.6 4.4.7 4.4.8 4.4.9 4.4.9.1 4.4.9.2 Appendix I
The Maltese migrants, only a chronological priority; the missions ad gentes, the primary aim De Piro sent the first member of his Society to the missions ad gentes Br Joseph Caruana in Abyssinia More correspondence between De Piro and Fr Angelo Mizzi OfmCap. De Piro provided continuous support to his first missionary The Somalia Museum The Laboratory for the Abyssinia Mission Further plans for Ethiopia De Piro himself for Abyssinia De Piros missionary convictions in the Constitutions of his Society First among the apostolates of the Society With no geographical limits Within the context of a parish Always subject to the local hierarchy Accountable to the immediate superior of the Society The prayerful life of the evangeliser - a support for his evangelisation Prayer for the evangelisation itself And by an exemplary life What De Piro meant by evangelisation Evangelisation of the whole person A non possessive evangelisation or plantatio ecclesiae The Founders Charism or the Charism of a Founder and The Foundational Charism or the Charism of Foundation Introduction Premises Stage I: The founders charism or the
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1.0 2.0 3.0 Appendix II
charism of a founder or the charism in the Founder Stage 2: The foundational charism or the charism of foundation The charism in the first members or better in the first community The charism through history The charism in the now and here faithful creativity or creative fidelity Further Reading The Eucharist Our Lady De Piros love In his sermons. In the Constitutions for his religious missionary Society The Canticle of Love In his will Individual Spirituality Introduction The Word of God The Old Testament The Historical Books Wisdom Books The Prophetic Books The New Testament The Gospels St Paul Theology The History of Spirituality Various types of spirituality Various types of meditation St Theresa of the Child Jesus
1.0 2.0 2.1 3.0 Appendix III 1.0 1.1 1.1.1 1.1.2 1.1.3 1.2 1.2.1 1.2.2 2.0 3.0 3.1 3.2 3.3
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Introduction
Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.1 It was the Jahwistic author who wrote the above words. Although this writer is the oldest of the Biblical scribes and he presents this narrative of the human creation in a very few words, his description abounds of theological truths: The verb ... formed ... (yazar) is the same verb used in Biblical passages where the potter takes the clay in hand and one by one forms his bits of pottery. There is a personal contact between the potter and each bit of his pottery.2 Another theology is presented by the words: ... formed man from the dust of the ground ... The Jahwistic author is quite clear: the Lord creates man from the already existing dust and not from something he created then.3 Also, the dust of the ground was helpless, inanimate or lifeless. In order for man to become a living being it needed the breath of life which came out of Gods nostrils. The same truths can be met with in several other parts of the Scriptures, in the calls, for example: God calls by name.4
1 2 3 4 Gen 2:7. Cf Is 45:9, 18; 64:7; Jer 18:11; 33:2; Zec 12:1. This theology is presented again, eg., in the words ...the Word became flesh ... (Jn 1:14). When God became a human being he made use of something that existed already, human flesh. Cf amongst many others: Gen 12:1; Ex 3:2; 1 Sam 3:4a, 6a, 8a, 10a; Mt 1:20b; Lk 1:26, 30; Acts 9:4.
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Introduction
God calls the person as he/she is.5 The person called may not be prepared for the mission.6 The person called may not even know the Lord who calls.7 At times the person called is even a sinner.8 The following words from the third preface, Time during the Year, have always struck deep chords within me: You provide us weak creatures, with help from our own weak nature.9 Church History projects several great saints who, within their own life history illustrate the deep truth contained in these last words. Just one illustration: Augustine of Hippo. There is no need to elaborate on the miserable years of his youth. However, on meeting God, this deep human yearning for intimacy, for a shared life, what we today may understand by communion, which in that part of his life followed deviant paths, now found a new mode of being, of expressing itself. In his Rules, Augustine time and again emphasised the need for unity and shared brotherhood. This has given rise to the Augustinian charism of unity. On Augustines yearning for intimacy God planted the charism of unity. In the case of our Founder, Joseph De Piro, his Ragioni Pro e Contra in relation to (1) his choice of vocation,10 and (2) his going either to St Josephs Home or to the Accademia Ecclesiastica,11 provide us with yet another verification of the above mentioned truth: Gods power manifests itself in and through our own very weaknesses.12 In these two just mentioned discernment exercises young Joseph mentions: his intellectual limitations;13
5 6 7 8 9 10 11 12 13 Cf amongst many others: Gen 12:1 (Abram and not Abraham); Ex 4:10; Is 6:5; Ger 1:6; Mt 9:9; Lk 1:34; Acts 9:4, 13, 14. Cf amongst many others: Mt 4:18; 9:9; Mk 1:16. Cf amongst many others: Mt 4:18-20; 21-22; 9:9; Mk 1:16-18, 19-20; 2:14. Cf amongst many others: Mt 9:9-13; Mk 13-13. Authors translation. The original: sed et nobis provideres de ipsa mortalitate nostra remedium, et perditos quosque unde perierant, inde salvares Cf DPA, Vokazzjoni, Malta 2001, pp. 1-2. Cf idem., pp. 2-4. Cf also preface of martyrs. Cf Reasons against Accademia: 4. In fatto di intelligenza non risplendo. Fin ora ho tirato avanti. Quando il Signore mi chiam allo stato ecclesiastico mi trovavo
the danger of running after riches if he remains in his family;14 and his sinfulness.15 But it seems there has been another weakness: De Piro was very consciously aware of the challenges and difficulties that lay ahead of him if he were to opt for a celibate life in the priesthood. He mentioned the animal instinct.16 This, though, never proved a handicap for his full development as a person, or in any way hindered the emotional dimension of his life. On the contrary Gods charism in his life enabled him to channel so much energy and time and concern on behalf of so many: he loved God; he loved himself; and he loved his neighbour, especially the one in need of material things or the Good News.
al primo anno di legge allUniversit di Malta. Adesso faccio il terzo di Teologia alla Gregoriana. Lesame per il baccellerato andato maluccio, da tre voti ho avuto due col vix; perci tra quel che in me ed il rigore degli esami, la speranza di ulteriori gradi molto ridotta. In Diritto Canonico forse ci riesco di pi. Siccome nelle mie communioni una delle prime grazie che chiedo al Signore, appunto di farmi conoscere la sua volont, credo che il rifiuto motivato, mi sia stato da Lui suggerito (DPA, Vokazzjoni, p. 3). 14 Cf Reasons in favour of St Josephs Home: 4. Perch stando in famiglia mi metto in pericolo di attaccarmi alle richezze; o che certo occuperanno gran parte dei miei pensieri e del mio tempo (Idem., p. 4). 15 Cf Reasons against Accademia: 3. Se recogito peccata mea, non mi trovo degno che di bastonate; altro che prelature e posti diplomatici!!!.. gi infinitamente troppo se arrivo ad essere sacerdote (Idem., p. 3). 16 Authors translation (Cf Reason against priesthood: 1. Listinto animalesco alla vita coniugale [Idem., p. 2]).
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A journey of love. Love generates love. A fertile celibate love. 1. DP received love 1.1 from his relatives and 1.2 from God 1.2.1 The incarnation of the Son God, one with humanity. 1.2.2 Jesus sufferings God one with the suffering humanity. 1.2.3 The Eucharist God in us. 1.2.4 The Sacred Heart God that saves through love. 1.2 from Our Lady 17
De Piro, a receiver of love
De Piro received love All along his life it was quite clear that Joseph De Piro was continuously the recipient of love from his relatives, from God and from Our Lady.19
2.4 the poor
2. DP himself loved 2.1 God 18 2.2 the local Church 2.3 his conationals
De Piro received love from his relatives Unfortunately Alessandro De Piro died when his son Joseph was still 20 years of age20 and therefore the latters relationship with his father was a lot limited by time. Also, there is not so much documentation about the Founders relationship with his brothers and sisters. On the other hand there is a substantial number of letters Ursola De Piro wrote to the Servant of God when the latter was in Rome for his philosophy and theology studies. From these one can conclude that: there was a regular correspondence between mother and son: This week I have received no letter from Rome;21 generally the letters mainly contained information about the members of the family;22 at the same time it is not infrequent that the mother asked advices from her son Joseph who was still a seminarian
19 As has already been said, in some future edition of this material one can add: and from the saints, especially St Paul. 20 The father died on 10th January 1898 and his son Joseph was born on 2nd November 1877. 21 Authors translation. The original: Questa settimana non ho ricevuto nessuna lettera da Roma (DPA, Il-Qaddej ta Alla, ueppi De Piro: Korrispondenza, vol II (Ittri mill-Familjari), Malta 1989, p. 28. 22 A lot of them, in fact.
3 DPs love for God, the local Church, his conationals and the poor generated a Society
3.1 DP and the Society: Evangelisation of the Maltese through catechetics
3.2 DP and the Society: charity in the houses of beneficence
4. DPs and the Societys love for evangelisation and the poor of the institutes in Malta made the Founder and his Society look beyond our shores to 4.1 the Maltese migrants and 4.2 the ad gentes missions
17 Here we could have added also De Piros relationship with the saints, especially Paul, a relationship which was more than relevant in his life. 18 To 2.1 2.4 there must have been added (1) De Piros love for himself and (2) for nature/environment.
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[and not from Sante who was also in Rome and who was already ordained priest!]: advice about Pio and Gino;23 an advice about Gwido;24 asks him to visit Pio who was studying abroad;25 the mother even shared her feelings with her son Joseph: at one moment she even told him that she was very sad.26 This love between mother and son continued all along Josephs life whether in the ecclesiastical charitable institutes where Mgr De Piro was director,27 or in relation to the Society he founded on 30th June 1910. Ursola was to Joseph what Mamma Margherita was to Saint John Bosco. De Piro received love from God If the relatives were a most valid source of love for Joseph De Piro, God was another most important font. The three documents that help us conclude this are the drawing of the face of the suffering Jesus, his vocations discernment exercise and his sermons. The drawing of the face of the suffering Jesus Contemplating Christs crucified and glorious face and witnessing to his love in the world, consecrated persons joyfully accept the Holy Father John Paul IIs pressing invitation at the beginning of the third millennium to cast out into the deep: Duc in altum! (Lk 5:4). These words, echoed throughout the whole Church have enlivened a powerful new hope, reawakened
23 DPA, Il-Qaddej ta Alla, ueppi De Piro: Korrispondenza, vol ii (Ittri mill-Familjari), p. 14. 24 Idem, p. 16. 25 Idem, p. 23. 26 The original: afflittissima (Idem, p. 22). 27 Fra Diegu (Il-amrun), Jesus of Nazareth (I-ejtun), St Josephs (Sta Venera), St Josephs (GSielem, Gozo), The House of Babies (Sta Venera) and St Francis de Paule (BKara).
the desire for a more intense evangelical life, and broken open the horizons of dialogue and mission.28 Jesus Christ was the one who incarnated most the divine love. And it was through the suffering Jesus that our Founder experienced, since early youth, this same love. The document that can be considered as the first one to be produced by Joseph De Piro himself and which can be said to show his experience of Gods love for him, is undoubtedly his drawing of the face of the suffering Jesus. Joseph was only 14 when drawing Jesus afflicted face. The drawing presents the bust of Jesus, crowned with thorns. It can be said to be an image of the Ecce Homo drawn by the famous artist Guido Reni (c. 1639-1640). But here we must reflect a bit: Guido Reni had at least seven (7) paintings of the suffering Jesus three (3) crucifictions and four (4) Ecce Homo. Why did Joseph De Piro choose this particular painting of the suffering Jesus? Most probably Joseph could see himself and his own characteristics in it. Faithful to the Scriptures Studying Josephs drawing one can notice that De Piro has put few thorns on Jesus head, and these are put in a rather orderly way. As if the Servant of God wanted on the one hand to be faithful to the Scripture tradition which presented Jesus crowned with thorns, 29 but on the other hand he did not seem to be courageous to put too many on Jesus head. Also, some of the thorns do not even touch the Lords crown. The same can be said regarding the blood coming out from the head and other parts of the body of Jesus: De Piro put some drops of blood but not too many; he only wanted to remind the others of Jesus sufferings.
28 Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction: Starting Afresh from Christ: A Renewed Commitment to Consecrated Life in the Third Millenium, Rome 2002, n.1. 29 Cf Mt 27:29; Mk 15:17; Jn 19:2.
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Jesus eyes show quite clearly his sufferings; they are broken; the Lord is really suffering a lot. While suffering Jesus looks up; he seems to be communicating with the One above. De Piro seemed to be wanting to remind those who saw his drawing that the Son and the Father are one,30 even at this moment. The Suffering One is asking mercy from the One above. Maybe Joseph wanted to gather together several moments of the passion of Jesus in this one phase of his sufferings: eg., the moment when Jesus was praying to the Father in the Garden of Olives to have mercy on him.31 A Sign of contradiction Eloquent silence Jesus is presented by the Servant of God as the sign of contradiction: the Son of God is silent, but he is very eloquent; Jesus lips show that he is quiet, not shouting, but he is, as we have already said, in communication with the Father; he is praying to him in silence.32 Jesus seems to pray calmly, quietly and without any shouting, so much so that his lips are closed. He is communicating with the Father only internally. For De Piro, Jesus was convinced of what he himself had said before, namely that your Father who sees all that is done in secret will reward you.33 De Piro himself was like this. Strong weakness Again Jesus is presented as a sign of contradiction because he is drawn as weak, very weak, but at the same time quite strong. The Lord is undoubtedly effected a lot by his sufferings, but he is still in possesion of his virtues: he is suffering in faith; he is suffering and still believing. De Piro presented Jesus trust in the Father and therefore his non-despair also by drawing his hair well made.
30 31 32 33 Cf Jn 10:30. Cf Mt 26:36-46. Cf Is 53:7. Mt 6:4.
A man and a perfect one De Piros drawing presents Jesus as far as his shoulders. It is a bust. And these are bare, naked. One can see the flesh. The suffering one is God, but he is also the one who is incarnated, who became human. Jesus has been presented by young Joseph as holding a reed in his hand.34 He is not holding it in anger. But he is not happy, either; he is not naive; he is human. When drawing, the Servant of God was always very attentive for the preciseness and balance in the measures. The face of the suffering Jesus is not an exception. De Piro wanted to present Jesus as the perfect man. Why such a drawing? I cannot say why De Piro drew only the face of the suffering Jesus and not the whole figure of the Lord. As has already been said Guido Reni had at least three crucified Jesus. When further on in his life Joseph referred to the sufferings of Jesus, he mentioned the whole suffering Jesus. Nor can one say why the Servant of God used the pencil and not some other medium, say the oil colours, to present the face of the suffering Jesus.35 The reason can be a simple one; it could have been that Joseph was not yet good at oil painting in 1891; the only oil painting there is in the Archives was done by the Servant of God in 1895, four years after the one of the face of the suffering Jesus. Himself in his drawing This drawing seems to be the starting point of the life of De Piro; he drew the face of the suffering Jesus almost at the beginning of his life. Joseph De Piro adopted the suffering Jesus as his
34 Cf idem, 27:29. 35 We still have an oil painting done by the Founder.
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model. He himself lived continuously like the suffering Lord. He was uninterruptedly a living contradiction he was weak in his physique but very strong of character, he was very fragile but did great things. Also, he countinuously suffered in silence. One can rightly say that there is Joseph De Piro in the drawing of the face of the suffering Jesus. His first evangelisation It is also most important to say that while all the other drawings were found wrapped in paper and therefore hidden from the eyes of all, the drawing of the face of the suffering Jesus was put in a frame and hung to a wall in the family palace, at Mdina, for all to see. Maybe since he was fourteen De Piro wanted to evangelise everyone about the sufferings of the Lord Jesus. Prayer My soul is very weak may you enrich it with your graces. My soul is slowly dying may you give it new life with the breath of your love. My soul has no significance may you give it value with your grace. My soul is blind may you enlighten it with your divine light. His vocation and the discernment exercise When young Joseph De Piro was in the first year of his Law studies at the University of Malta (1897-98) he made a discernment exercise in order to see whether God was calling him for the priesthood. Joseph did this exercise by putting down the reasons in favour and against his embracing the presbyterate. Among the reasons in favour he mentioned: the death of his father, the sickness and death of his brother Berti, and the fact that the priesthood was the state most conforming with his own nature, and therefore the one in which he would feel happy. But reason 5 shows quite clearly that Jesus suffering love was the central motive for Josephs self
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offering, My wish to offer myself completely to God, he who had suffered so much for me, a sinner.36 And this experience of the 20 year old Joseph was so strong that it helped him offer so many things: the nobility with all its riches, high positions in the Maltese civil society, the military career, his artistic talent, a lawyers profession, etc, etc. Joseph in fact went to Rome that same year (1898) and started his philosophy and theology. His preaching The Father who waits for the sinner After being ordained priest De Piro showed that he was quite conscious of the love of God the Father especially for the sinner. In his sermons the Servant of God presented the Father as the one who patiently waits our returning to him after sinning: It is worth saying why God is patient and waits. It is not because he is not able to punish. It is not because he does not hate sin to the extreme. He waits patiently in order to move the sinner towards repentance and sacrifices.37 While he was still far away his father saw him and he was moved by pity. This is the way how the sinner is accepted by God.38 God waits.39 Jesus, the Son But, again, De Piro the preacher showed the love of the Father
36 Authors translation. The original: Il desiderio di darmi tutto a Dio avendo Egli tanto sofferto pei miei peccati (DPA, Vokazzjoni, p. 1, n. 5). 37 Authors translation. The original: Vale a dire perch Dio paziente ed aspetta- non perch non possa punire-non perch egli non odia al sommo il peccato-ma lo fa per dar luogo al ravvedimento e alla penitenza (DPA, Predikatur Imee tal-Kelma ta Alla, vol iii, Malta 1987, p. 343). 38 Authors translation. The original: Cum adhuc longe esset videt illum pater; et misericordia motus est; ecco come ricevuto il peccatore da Dio (Idem, p. 370). 39 Authors translation. The original: Dio aspetta (Idem, p. 371).
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in a special way through the various mysteries of Jesus.40 In the Founders sermons: the incarnation of the Son of God, his passion and crucifiction, Jesus in the Holy Eucharist and his Sacred Heart were more than central.
nature is united to the human nature.46 Reflection: One must be really loving someone in order for one to become like someone. The suffering Jesus: God in solidarity with the poor ones; God with us Again, when De Piro preached abouut Jesus in his passion and death, he could have referred to his sufferings. And he did! But the emphasis was on Gods solidarity with the suffering humanity; he emphasised a lot Jesus being one with humanity which is sufferring, especially because of sin. Years after he had drawn the face of the suffering Jesus, Joseph De Piro repeatedly referred to the passion of Jesus. For the Servant of God, Jesus sufferings were another way how God could become one with the suffering humanity: In the other mysteries, divinity reveals itself. On Calvary there is the declaration of the centurion: This was truly the Son of God. Not only that he did not appear to be God. He did not even seem to be man. Notwithstanding this, St Thomas says that this is the greatest miracle of Christ.47 Because here Jesus is in absolute solidarity with the vulnerable humanity. Reflection: No one can have greater love than to lay down his life for his friends (Jn 15:13). The Eucharistic Jesus: God in us The Eucharistic expressions De Piro used in his written sermons indicate Gods love that makes him come in us: The last moment
uomo (Idem, p. 92). 46 Authors translation. The original: la natura divina unita alla natura umana; e Ges divenne della nostra famiglia; nostro fratello second la carne (Idem, p. 77). 47 Authors translation. The original: Negli altri misteri la divinita si disvela - sul Calvario: Vere hic homo Filius Dei erat. Non solo non appare Dio ma neanche uomo - Eppure dice S. Tomaso e il maximum miraculum Christi (Idem, vol. iii, p. 394). Cf also idem, vol. i, pp. 132, 134-135, 141, 149, 150 (bis), 153 (bis), 154, vol. iii, p. 394.
The incarnation of the Son: God like us When preaching about the incarnation of the Son of God, De Piro could have emphasised Jesus poverty, his humility, his being announced first to the Jews and then even to the gentiles, etc. The Founder could have also referred to humanitys lack of gratitude for the Creator of all and everything. Instead, the Servant of God emphasised: Gods coming among us, and his becoming one like us humans. The expressions used by De Piro in his sermons in order to refer to Gods coming personally among us so that he could help us be saved, are a clear indication of the Fathers love to us through his Son. When presenting the incarnation the Founder emphasised Jesus becoming human like us: The Word made man,41 Incarnation of the Word,42 God made man,43 Became man44 God the almighty came down from heaven in order to become man like us45 and In the incarnation the divine
40 John the Evangelist presented Jesus as the supreme revelation of the Father (Cf Jn 1:1-17). As does Maximus the Confessor: ... the Divine Word of God the Father (the supreme and only revelation of infinite goodness) ... (Epist. 11: PG 91, 454-455 [Cf Liturgy of the Hours, Lent, Office of Readings, 4th Week, Wednesday]). 41 Authors translation. The original: il verbo umanato (DPA, Predikatur Imheggeg tal-Kelma ta Alla, vol. ii, Malta 1987, pp. 174, 207, 222, 227; vol. iii, p. 419). 42 Authors translation. The original: lincarnazione del Verbo (Idem, vol. ii, p. 227). 43 Authors translation. The original: fatto uomo (DPA, Predikatur Imheggeg tal-Kelma ta Alla, vol. i, Malta 1987, pp. 20, 92; vol. ii, pp. 206, 207; vol. iii, p. 398). 44 Authors translation. The original: si fece uomo (Idem, vol. i, p. 146). 45 Authors translation. The original: il Figlio di Dio disceso dal Cielo e si fatto
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consists in the most intimate union with us ,48 in the Eucharist he is united to each one of us ,49 that Jesus, of Betlehem, of Nazareth is within you, and his heart beats are your heart beats,50 That which Jesus does to be united with us ,51 we who have our God so near to us in the Blessed Sacrament of the altar not figuratively, not as a shade but in reality ,52 as a father among his beloved sons, as a shepherd among his sheep ,53 he decided to stay among us,54 In the Eucharist our heart becomes one with the heart of Jesus, his spirit becomes one with our spirit ,55 Jesus is continuously eager to be united to us.56 Other De Piro quotations about Jesus who becomes personally one with us in the Eucharist are longer.57 Reflection: The Eucharist was for De Piro the continuation of the incarnation - the Sacrament invented by Jesus and through which he becomes one with us.58
The Sacred Heart of Jesus: God who loves through his Son, Gods love that saves; God for us The Sacred Heart of Jesus was for the Servant of God nothing less than the abode of the divine love and therefore that which saves us continuously.59 But where did this divine love dwell after coming down from heaven? asked the Servant of God in one of his sermons.60 De Piro himself gave the answer: It inhabited the sacred heart, that most noble part of the human nature that had been united to the divine it inhabited the most sacred heart of Jesus As the rudder guides the ship, so much so does this divine heart, full of love and coming down form heaven; it guides all the thoughts, all the words and all the actions of Jesus. It is because of this that the Gospel composed the most beautiful eulogy: He passed by doing good everywhere.61
48 Authors transation. The original: Lultimo termine consiste nellunione pi intima con noi , Quello che Ges fa per unirsi a noi (Idem, vol. i, p. 77). 49 Authors translation. The original: nellEucaristia si unisce a ciascuno di noi (Idem). 50 Authors translation. The original: quel Gesu, di Betlehem, Nazareth, vita pubblica, passione, morte, Gloria sta dentro di te, ed il tuo palpito e il tuo (Idem). 51 Authors translation. The original: Quello che Gesu fa per unirsi a noi (Idem). 52 Authors translation. The original: noi che abbiamo il Dio nostro cos vicino a noi nel Santissimo Sacramento dellaltare non in figura - non in ombre ma in realt (Idem, p. 78). 53 Authors translation. The original: come il R in mezzo ai suoi sudditi come un padre in mezzo ai suoi amati figli - come un Pastore in mezzo alle sue pecorelle (Idem). 54 Authors translation. The original: si e compiacuto di stare con noi (Idem, p. 79). 55 Authors translation. The original, lanime nostra diviene una sola cosa collanima di Gesu, lo spirito suo diviene una sola cosa collo spirito nostro (Idem, p. 94). 56 Authors translation. The original: arde continuamente dal desiderio di unirsi a noi (Idem, p. 112). 57 Cf idem, pp. 92, 93, 94, 95, 115, 116 (Cf Appendix II). 58 Cf DPA, Predikatur Imheggeg tal-Kelma ta Alla, vol. i, pp. 77, 92-96, 114-116; vol. ii, p. 251.
59 Cf idem, vol. I, pp. 127-128, 131, 132 (bis), 133, 134-135, 140, 141, 149, 150 (bis), 153 (bis), 154, 160-161. 60 Authors translation. The original : Ma questamore divino sceso dal Cielo dove prese dimora? (Idem, p. 160). 61 Authors translation. The original: Esso abit nella cuore santa parte pi nobile dello natura umana unita alla divina e esso abit nel core santissimo di Ges - Apriamo il Vangelo, prendiamo il nostro Cammino dietro a Ges - seguimo Ges da Bethlem in Egitto - dallEgitto in Nazareth - da Nazareth al Giordano - dal Giordano al Calvario dal Calvario alla Gloria della Resurrezione - dalla gloria della Risurrezione alla destra del Padre - e passo passo - ad azione per azione, luogo per luogo, tutto notiamo, tutto osserviamo, tutto contempliamo - e cosa troviamo noi? Troviamo che come il timone dirige il bastimento, cos questo cuore divino piano (imghammar) dellamore sceso dal Cielo dirige tutti i pensieri, tutte le parole, tutte le azioni di Ges - e perci di tutto il Vangelo tesse il panegirico pi bello con quelle parole Pertransit benefaciendo. (Idem, pp. 160-161).
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Even without the crucifixion, there would have been place for devotion to the Heart of Jesus in itself: For our redemption it was enough that the Sacred Heart of Jesus produced the blood and gave life to the body of Jesus, thus making it possible for him to do human and divine acts at the same time. Because every free act of Our Lord Jesus had an infinite value and therefore could redeem us without any suffering ...62 However, it is the suffering of the Sacred Heart that reveals Jesus love to perfection, It is the same with Jesus. Tell him that he could have saved a drop of blood with which his Divine Heart functioned. He could not. 63 On 22 August 1916 the Founder wrote to Cardinal Filippo Giustini, Prefect of the Congregation of Rites asking him the titolo missionis for the members of the Society. Amongst others De Piro put down these words: From the beginnings to this very day, each day has had its heavy burden. I have had disappointments and suffered humiliations. Three students, in whom I had placed my faith, left, and this hurt me, for they had been considered very promising ... On the other hand, Divine Providence has never failed to lighten my burdens. I do not wish these events to overshadow others which have given me great happiness 64
On 3 October 1932 the Founder organised the laying and blessing of the foundation stone of our Motherhouse, St Agathas. In the welcoming speech the Servant of God said these words: If the Lord does not build the house in vain do the workers labour. The divine words kindle total trust in us, without any reserve, in Gods help. Better still, they give us strong faith in the first movement of the Principal Agent; they were already chosen and placed at the beginning of the rules which guide the new Missionary Institute which gathered us here for the benefit of its increase and prosperity. These words are, no less fitting and worthy to be remembered today. As everybody knows - Your Excellency - Gods works and not ours, bear contrariety as a sign and as an ornament. In the work we have before us and in our hands, for the span of about fourteen years, there were so many difficulties one after the other, that they could have tired every man. But since it was God who set to work at the task, His servants never lacked courage. Moreover, like a firm and sweet breeze Gods spirit blew in the sails of our poor boat, troubled by the waves.65 De Piro received love from Our Lady Who was Mary for De Piro (How Mary loved De Piro) Mary, humanitys intercessor as regards material needs
Authors translation. The original: In Ges Cristo bastava infatti per la nostra redenzione che quel Sacro Cuore, per mezzo del Sangue desse vita al Corpo di Ges e metterlo cos nella possibilit di compiere (li jista jaghmel) atti umani e divini nello stesso tempo, perch ogni atto volontario di N.S.G.C. aveva un valore infinito e perci poteva redimerci senza alcuna sofferenza ... (Idem, p. 132). 63 Authors translation. The original: Cosi e con Gesu, andate a dirgli che Egli poteva fare qualche cosa di meno per noi, che egli poteva risparmiare almeno una goccia del sangue col quale funzionava il suo Divin Cuore: No, non lo poteva (Idem, p. 141). 64 Authors translation. The original: Da allora in poi ogni giorno ha avuto le sue fatiche e le sue sofferenze, e se non msncarono dei disappunti e delle umiliazione, cone la difezione di tre bravi studenti, che fromavano una vera speranza per lIstituto, pure daltra parte la Divina Provvidenza non manc di lenire i guai, interpolando le contrarieta con delle soavi consolazioni (DPA, MSSP at the Time of the Founder, Malta 1989, p. 42). 62
De Piro delivered several sermons about Our Lady. Two of these he did at the Melliea Sanctuary, Malta: on the 16th February 1916 and therefore during the First World War66 and on the 21st March 1920 or after the War.67 In these two sermons De Piro seems to have gathered together many of the Marian truths he presented in his sermons. For him Mary is:
Translation by Fr F. Ferriggi. DPA, Saint Paul: Almanac of the Institute of the Missions, 1933, Malta, pp. 409-410. 66 Cf DPA, Predikatur Imee tal-Kelma ta Alla, vol ii, pp. 191-192. 67 Cf idem, pp. 193-194. 65
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His mother; the mother of all human beings. Because he considers her like that he looks at her with confidence, as a child looks at his natural mother. Because she is his mother and the mother of all humanity, she is able to feel with him and with all. If, therefore, they are at war, she cries, she is shedding tears. At the same time De Piro is noticing that Our Lady is smiling at him. When the Servant of God sees Marys smile he becomes courageous and risks to offer her his prayers. Mary shows him immediately that she is attentive; she shows him her Son who is in her hands. She sort of wants to tell him: This is the one who is going to help you, who is going to save you from the War and restore peace. In fact through the intercession of the Mother, the Son brings peace to the World. But the Founder believed that Mary gave him special help as regards the Society: The whole world can witness in truth how much Mary is a wonderful mother. No less can be said for this institute (MSSP) which can nearly feel the touch of her help. So, from the very start it showed a special devotion towards this great mother who is in heaven. The institute (MSSP) always had recourse to Mary in any obstacle and trouble; she always kept away any danger, and so it has always been pleased by the result. Mary has always accepted its prayers and provided all the institutes (MSSP) needs. Many in fact, and great, have been the graces which it has received from Our Lady that, had it not been for her intercession, the institute (MSSP) would not have received them. The Blessed Virgin is a very kind mother towards this institute (MSSP); she wont deny anything to her sons. As an act of gratitude towards this dear mother it always seeks to honour her in the highest manner. For this reason, in the chapel we celebrate her feast under the title of the Assumption, a title which has brought
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new graces on the institute.68 Mary, humanitys intercessor as regards spiritual needs Mgr De Piro started one of his sermons about Our Lady by referring to what he considered as the fundamental need of every human being, his or her union with God: The human heart is made for God-that one tends towards God, that one comes near God, that one is united with God, this is the first need of the human heartthe human heart finds its life, rest and happiness only in God.69 But the Servant of God reminded his listeners that at times the human being prefers sin and not God.70 Then after a while the sinner realises that through sin he/she is not able to acquire what is being sought. Therefore the individual turns again to God. But while doing this the human being realises that it is too hard to reach God immediately. At this very moment the sinner discovers the possibility of a mediator, Our Lady, in between the heart of God the Father and that of the sinner there is the heart of Gods Mother and ours - to whom the sinner can raise his eyes 71 De Piro ends this sermon by saying where in Scripture one can find Mary presented as the one who unifies again the sinner to God: the Word of God that teaches us that Mary is our mother of mercy, our refuge let us remember the place and day when there was committed the first sin. Our parents, Adam and Eve, together with the condemnation, receive the consolation of hope. While there was sin committed by a woman, sin was overcome by another woman, Mary.72
68 69 Translation by Fr F. Ferriggi. DPA, Saint Paul: Almanac of the Institute of the Missions, 1922, p. 14. Authors translation. The original: Il cuore delluomo fatto per Dio - che uno tenda verso Dio, che uno si avvicina a Dio, che uno si unisca con Dio, il primo bisogno dellanima umana - il cuore delluomo in Dio solo trova la sua vita, il suo riposo, la sua felicit (DPA, Predikatur Imee tal-Kelma ta Alla, vol. ii, p. 183). Cf idem. Authors translation. The original: Tra il cuore di Dio Padre ed il cuore del peccatore vi il cuore della Madre sua e Madre nostra - onde con tutta fiducia il peccatore ... pu alzar il suo sguardo verso questo trono perch nel salutare la Maest Reale di colei che trovasi assisa e gli vi scorge anche il cuor tenero di sua Madre Salve Regina mater misericordiae (Idem, p. 184). Authors translation. The original: la parola che Dio cinsegna che Maria la nostra madre di misericordia, il nostro rifugio portiamoci col nostro pensiero nel
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But also through her being a model For the Servant of God Mary is: the one who listens continuously to the Word of God; the one consecrated by the Lord; the one sent on a mission. Reflection(1): For De Piro Mary was really the greatest model of discipleship, the one who listened to the Lord most. Therefore one can understand why the Founder lived himself in this way: he had Our Lady as his model. The Servant of God says this regarding Mary: She saw her son in the cattle shed of Betlehem and believed He was the creator of the world. She saw him fleeing Herod, and yet she believed he was the King of kings. She saw Him being born and she believed He was eternal. She saw His poverty and believed He was omnipotent. She noticed that He did not talk and believed He was infinite Wisdom. She heard Him cry and believed He was the joy of HeavenMary saw him crucified, and at the same time she believed He was God. Andafter the Ascension, it was Mary who, as a torch, kept alive the faith in the heart of the Apostles.73
Mary Assumed into Heaven: Patroness of the MSSP Our Founder could not be more explicit than he was in fact, re., the choice of Our Lady Assumed into Heaven as the patroness of our Society: Therefore we too chose her as our most cherished patroness, we who since the beginning of the Institute felt Marys help. Since the Institute had its beginning in the island of Saint Paul, we felt that we could not do better than venerate her under a very ancient custom in Malta when, under the title Santa Marija her assumption into heaven is celebrated throughout the whole place.74 As for myself there is no better commentary for the above than the contribution Fr Ivano Bourdian mssp made to our 1993 General Directory of Formation:75 A healthy devotion to Our Lady is another important element in our spiritual formation. 76 De Piro chose the Blessed Virgin under the title of the Assumption to be the special patroness of our Society. In the Almanac he wrote, The Blessed Virgin always showed herself to be a very kind mother with this Institute, and she will not deny her sons anything. In gratitude towards this dear mother the Society will always seek to honour her in every possible way. In the chapel a feast is celebrated in her honour under the title of the Assumption.77 In our apostolic work we will endeavour to direct our attention to our fellow men and women, helping them here on earth to keep their thoughts addressed towards heaven. This is the Churchs own prayer on the solemnity of the Assumption. In our formation we have to teach our candidates to keep Mary as their teacher and as the one who, after Jesus, will best orientate them for their future missionary activity. As missionaries we must look up to Mary of Nazareth as a
74 Translation by Fr f Ferriggi. Original: Saint Paul: Almanac of the Institute of the Missions, 1933, p. 423. 75 General Directory of MSSP Formation, Malta 1993, pp. 24-25. 76 Cf. ET 56; Cdm 13; CIC 663#4; EE 53; RD 17; DFRI 20; CC 82.1. 77 Cf. Saint Paul: Almanac of the Institute of the Missions, 1922, p. 14.
luogo e nel giorno in cui per la prima volta entr il peccato nel mondo. I due nostri progenitori Adamo ed Eva insieme col colpo della sentenza di maledizione sono consolati da una speranza. Nel mentre che Iddio il peccato verr disfatto per mezzo di una donna, per mezzo di Maria (Idem, pp. 184-185 [Appendix II]). 73 Authors ttranslation. The original: S: grande anzitutto f la fede di Maria. Dice il padre Suarez che la Vergine Maria ebbe pi fede che tutti gli uomini e tutti gli angeli - Vedr ella il suo figlio nella stalla di Betlemme e lo credeva il creatore del mondo -- Lo vedr fuggire da Erode eppure lo credeva R dei R -- Lo vide nascere e lo cred eterno -- Lo vide povero e lo cred posto sul fieno e lo cred onnipotente -- Osserv che parlava e cred che Egli era la sapienza infinita -- Lo sentiva piangere e credeva esser Egli il gaudio del paradiso. E l sulla cima del Calvario quantunque vacill la fede nei seguaci del Redentore -- Maria lo mirava vilipeso e crocifisso ed allo stesso tempo lo credeva fermamente esser Egli Dio -- E l dentro al cenacolo dopo lascensione f Maria che come fiaccola accesa mantenne viva la fede nel cuore degli Apostoli (Idem, p. 195).
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model missionary. She was the first to be evangelised78 and the first to take Jesus to others .79 This same dynamic devotion must be our characteristic: through our spiritual life we need first to evangelize ourselves and then we are sent out to evangelize others. The Assumption may be described as the Churchs celebration of the resurrection of the Virgin Mary. As such, she is the eschatological image and the first flowering of the Church which sees and admires in her that which it wholly desires and hopes to be, finding in Mary a sign of sure hope and solace.80 It is important that we see the Assumption of Mary as the culmination of an historic life lived in full obedience and receptivity to the Father. Thus the Assumption speaks of our ultimate destiny which begins in our life of faith as we live it today, in the here and now.81 As missionaries, then, we invite men and women to join us on the journey to our final union with the Father, filled with the hope and strength of Mary assumed into heaven.82 This fills us with a vivifying hope as it brings to the fore the ultimate goal of all our work of evangelization i.e. the salvation of the whole person. At the same time, this exaltation of Mary enjoins on us that we learn to appreciate, love and care for the natural environment, since her glorified body in heaven partakes fully of the reality of humanity and the entire universe .83
De Piro, a giver of love
De Piro himself loved The love experienced by De Piro from the side of his relatives, God and Our Lady meant for him a security; it made him risk and afford to go out of himself and love others; the love he received from those around him and from above was a school where and through which the Founder himself learnt to love. The love he received could not be kept inside himself; it had to go out and he loved God, the local Church, his own people, and his poor neighbour in a special way. De Piros own love for God (De Piro, the contemplative) Life is a pendulum, always moving from one side to the other. There was a time in the history of the Church when a lot of importance was given to prayer and at the same time the apostolate was considered as irrelevant. There came a time when we Christians realised that we were making a mistake and therefore we started giving priority to pastoral work and abandoning prayer. It was not infrequent that we thought that we had to choose; we thought that we could not be both Martha and Mary. Fortunately in the meantime there appeared certain individuals who indicated to us that while a person might be called by God to be more Martha and another one to be more Mary, at the same time no one could be only Martha or only Mary; one could not be only active or only contemplative. Among those who insisted on this there was St Ignatius of Loyola. He cannot be considered as the initiator of
78 79 80 81 82 83
Cf Lk 1:26-38. Cf Idem,1:39-45 Cf Preface to the Mass of Our Lady. Todays eschatological presentations which have come to be more Biblical Cf The Liturgy of the Assumption. Cf. OT 8; PC 25; ET 56; EE 55; RM.; Cdm 13; SF 4; VM; DFRI 22.
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this movement,84 but he can be said to have promoted in a special way the contemplation-in-action spirituality. In Malta, the Jesuits, the followers of Ignatius, had one of their houses in Mdina, or better still exactly next to the De Piro house. Obviously the spiritual directors of this noble family were Jesuits. So much so were the spiritual directors of Joseph.85 Our Founder, therefore, could not but be a contemplative-in-action. De Piro contributed a lot to the local and universal Church and in the Maltese society. At one period he was involved in some 53 ministries. At the same time he was continuously one with God. He could unhesitatingly say, The Spirit of the Lord is in me. He continuously availed himself to the presence of God in him. The Lord in him was the heart that was animating all his thoughts, words and deeds. It was since early youth that Joseph De Piro had wished to be united to God. And this in a complete way. He was not yet 21 years of age when he put down in writing the pros and cons exercise in relation to his choice of vocation. In it he put down these words: My wish to give myself entirely to God 86 In the Pros and Cons for the choice between the Accademia and St Josephs Home, and therefore when he was going to start his third year theology, Joseph, a 25 year old Capranica student, thought that, returning to Malta after ordination, he would go to St Josephs Orphanage to help the other two priests with the poor boys of the Institute.87 The Servant of God wrote down the reasons in favour
84 Before Ignatius of Loyola there were Basil the Great (+379), Augustine of Hippo (354-430), Benedict of Norcia (480-547), Gregory the Great (540-604), Bernard of Clairvaux (1090-1153), Dominic (1170-1221), Francis of Assisi (1181-1226) and Thomas Aquinas (1221-1274). 85 Fr Ferrara sj (Cf DPA, Djarju, Malta 1988, pp. 4[bis], 5; Fr E. Grima sj (Cf DP Witnesses, 6th ed., p. 129); Fr Gualandi sj (Cf DPA, Djarju, pp. 1,2,6); Fr Sammut sj (Cf idem., p. 2). 86 Authors translation. The original: Il desiderio di darmi tutto a Dio (DPA, Vokazzjoni, p. 1, n.5). 87 Cf idem, p. 4, n. 2; Djarju, p. 1.
of his going to the Institute and against what Archbishop Peter Pace had offered him, the Accademia Ecclesiastica: n. 2 of the reasons against the Accademia: When God chose me for the priesthood he found me among sinners. Now if he decides to call me for something else he may find me among the elected ones 88 n. 8 of the reasons against the Accademia: I experienced great consolation when thinking that I have chosen with Jesus the crown of thorns instead of the one of roses.89 n. 5 of the reasons in favour of St Josephs: So that I can imitate Jesus more closely.90 n. 8 of the reasons in favour of St Josephs: So that at the moment of death I can be comforted by the fact that I have suffered a bit for Jesus after he had suffered so much for my sins.91 Several witnesses who testified in the Diocesan Process of the Cause of Canonisation of the Founder declared that, Joseph De Piro was really a Man of God . On the 15th May 1987 Fr Augustine Grech, one of the first members of the Society, testified that, externally it could be noticed that he was continually in the presence of God.92 Grech repeated almost the same thing some fifteen days later.93 Br Felix Muscat, another member of the Society, said almost the same thing.94 Fr Louis Gatt, also a member of the Society, verified what was said by Grech and Muscat, I
88 Authors translation. The original: E siccome Egli allorch determin di eleggermi per suo ministro seppe trovarmi tra il numero dei peccatori: cos adesso se Egli ha deliberato di me qualche altra cosa, a fortiori sapr trovarmi nel numero dei suoi eletti (DPA, Vokazzjoni, p. 2). 89 Authors translation. The original: sperimentai grande consolazione nel pensare di aver scelto la corona di spine con Ges anzich quella delle rose (DPA, Vokazzjoni, p. 3, n. 8). 90 Authors translation. The original: 5. Perch potr imitare Ges piu da vicino (Idem, p. 4). 91 Authors translation. The original: 8. Perch alla morte possa trovare qualche conforto nel pensiero di aver sofferto un poco per Ges avendo Egli tanto sofferto pei miei peccati (Idem). 92 DPA, The 1987 Testimonies, p. 111. 93 Idem, p. 128. 94 Idem, p. 407.
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noticed that God was always in his mind 95 Br Venanz Galea, another member of De Piros Society, indicated where he noticed the Founders union with God, The Servant of God was a man of great supernatural faith. He impressed us very much (and much more than others did) when he spoke to us either together in instructions, homilies, etc., or individually. He seemed a man divinely inspired and of deep convictions.96 In 1987 Sr Marie De Piro, one of the nieces of the Servant of God, testified that her uncle was a person very close to God. She could see her uncles union with God in his apostolate,To serenely and competently fulfill so many seemingly incompatible commitments could only be the fruit of a deep union with God97 After referring to her uncles capability to give advices and his dedication to his ministries, the same Sr De Piro said that, I would now say that Uncles wisdom and prudence came from his union with God, and were not simply the fruit of his natural qualities and character.98 Mgr Paschal Robinson, who was in Malta between 3rd April and 2nd June 1929 as Apostolic Delegate during the politico-religious conflict between the Church and Sir Gerard Strickland,99 talked about the Servant of God to Fr Daniel Glavina sj.100 For Robinson, De Piro was A man of God. 101 As was for Fr John Vella, the first priest of the Society,102 for Fr Raphael Azzopardi OSA,103 for the two ex-members of the Society, Mr John Vella,104 and Mr Victor Tedesco,105 for Fr Arthur Vella sj, a nephew of the just mentioned Fr John Vella, for Sr Marie De Piro and for John Buhagiar, an employee at St Josephs, Malta. Fr Azzopardi also said that the
95 96 97 98 99 Idem, p. 339. Idem, p. 372 Idem, pp. 428, 429. DPA, The 1988-1992 Testimonies, p. 340. Cf also p. 342. Cf J. Bezzina, Church and State in an Island Colony, in The British Colonial Experience 1800-1964, edited by Victor Mallia Milanes, p. 67. Cf also Dp, The 1987 Testimonies, p. 59. 100 Fr Daniel Glavina sj was the Superior General of De Piros Society between 19401948, but before this period Glavina was Robinsons secretary when the latter was Apostolic Nuntio to Ireland (Cf DPA, The 1987 Testimonies, p. 59). 101 Cf DPA, The 1988-1992 Testimonies, p. 404. 102 Cf idem, p. 1021. 103 Cf DPA, The 1987 Testimonies, pp. 214, 428; The Gozo Testimonies, p. 81. 104 Cf DPA, The 1987 Testimonies, pp. 214, 438. The 1988-1992 Testimonies, p. 884. 105 Cf DPA, The 1988-1992 Testimonies, p. 788.
other religious in Rabat, Malta, had the same impression about De Piro.106 Especially by doing his will De Piro was always attentive to listen to Gods voice. He believed in this Word so much so that his life was programmed on this same divine Voice: Joseph tried to listen to the Word of God in sacred moments: As when he was in the Jesuit Church, Valletta, on 8th May 1898, for the Supplica of Our Lady of Pompei.107 Here he was praying and therefore one expects that Joseph was attentive for Gods voice. At other moments one does not expect that the Servant of God was attentive for the Lords voice. Examples: 1. on the occasion of the death of his father, which ended up in making Ursola a widow and nine children orphans;108 2. the sickness and then the death of his brother Berti;109 3. in the ill health he experienced in Rome after he had abandoned the nobility with all its riches, high positions in the Maltese society, the military career, his artistic talent, a professional career, etc, etc;110 4. in the sickness he experienced even after his priestly ordination, so much so that he could not return immediately to Malta and start his pastoral life;111 5. in the discouragements caused by his companion priests when approached about the nature and scope of the Society;112 6. in the youths who used to join the Society, but abandoned it after getting a good education;113
106 Cf idem, p. 879 (Fr Arthur Vella did not know the Servant of God personally but he was the nephew of Fr John Vella, the first ex-priest member of De Piros Society, and he got the information about Monsignor from his uncle). Cf DPA, The 1987 Testimonies, p. 428; The 1988-1992 Testimonies, p. 1061; The GozoTestimonies, p. 81. 107 Cf DPA, Vokazzjoni, p. 2. 108 Cf DPA, Il-Qaddej ta Alla, ueppi De Piro: Korrispondenza, vol. i (Ittri lillFamiljari), Malta 1989, pp. 14-15. 109 Cf Idem., p. 29. 110 Cf DPA, Djarju, p. 3. 111 Cf Idem. 112 Cf idem., pp. 3ff. 113 Eg., DPA, The 1988-1992 Testimonies, p. 968.
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7. in the doubts, uncertainties and discouragements caused by the ecclesiastical hierarchy, re: the aim of the Society;114 8. in the first priest of the Society who abandoned him only four years after being ordained presbyter (1919-1923);115 9. in the Curia, officials who created for him so many difficulties about the building of St Agathas Motherhouse.116 The sources or means of De Piros contemplation If one wishes to find an appropriate Scriptural icon that represents the contemplative in action, that of John the Evangelist in the Last Supper is the one. In the Fourth Gospel, John presents himself as laying his head on the breast of Jesus. Since he has his head resting on Jesuss chest, John has an ear next to Jesuss heart. On the one hand he can therefore listen to Jesuss hearbeat; he has Jesuss heartbeat in his ear. On the other hand he is looking at the world he is seeing the world from Jesuss perspective.117 Like John the Evangelist, Joseph De Piro sought this source of contemplation which he lived in his actions. The Word of God in general118 Reference to his Sermons When we consider the Biblical Books one by one, we find out that De Piro, in his sermons, referred this much to each one of them:
114 115 116 117
Cf DPA, MSSP at the Time of the Founder. DPA, The 1988-1992 Tetimonies, p. 1021. Idem., p. 23. Cf R. Rolheiser, Hearing Christs Heartbeat, in The Catholic Herald (10. 06. 2011), p. 20. 118 This Biblical data would not have been possible had it not been for the research done by Fr Mario Zammit Satariano MSSP for his Licenciate in Theology: The Handling of Pauline Texts by The Servant of God, Joseph De Piro (Unpublished thesis, Malta, 1993).
graph 1119
119 This graph was worked out by Fr Mark Grima mssp. The numbers on each of the bars in these graphs indicate how many times De Piro referred to the particular Book.
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As regards the Old Testament references There are 142 references from the Old Testament. These make up 29.21% of all the Biblical references in De Piros sermons (486).120 These are mainly from Genesis, Psalms, Proverbs and Sirach. Genesis There are 19 references to Genesis. These make up 13.38% of all the OT references (142) and 3.90% of all Biblical ones (486). This is quite a high percentage. Out of the 19 Genesis references, 13 are from the first 11 chapters. These chapters are the fundamental chapters for any Biblical Anthropology; they abound in teachings about Gods providence and his love for the human being, two items so much to the heart of De Piro. Can this be considered as a sign of De Piro having humanity so much to heart? Psalms 30 are the references to the Psalms. These make up 21.12% of the OT references (142) and 6.17% in relation to all the Biblical ones (486). During De Piros times the whole Psalter was recited in one week and not in four like today. This frequent recitation of the Psalter could have made the Servant of God quite familiar with the Psalms. But it could have also happened that De Piro found in them a good biblical basis for much of humanitys emotional, psychological, religious and human expressions. Here it is interesting to note that the Founder referred and quoted Ps 126 (127) in the Original Constitutions, before every Fascicolo,121 and in the speech on the occasion of the blessing of the
120 Of the New Testament there are 344 references. These make up 70.92% of all the Biblical ones. 121 Cf T. Sciberras, Original Constitutions of the Missionary Society of St Paul, Text, Commentary, Analytical Index, Malta 2003, Fascicolo I, p. 3; Fascicolo II, p. 3; Fascicolo III, p. 5.
foundation stone of St Agathas Motherhouse.122 At the same time it does not appear among the Biblical references of his sermons. Does this mean that the Servant of God related this Psalm only to the Society? Proverbs The references from Proverbs are 17, 11.97% in relation to the OT references (146) and 3.49% as regards the NT ones (486). Proverbs is the Book of practical wisdom, everyday wisdom. It would have come in handy for preaching for its short pithy advices offered therein. In Malta this Book has been very practical because many Maltese were illiterate and the proverbs have always been a very practical means with which to learn and remember a truth. Sirach The Sirach references are next to the Proverbs ones, 16, that is 11.26% in relation to the OT references (146) and 3.29% in relation to the NT ones (486). This could have been so because it was one of the sources most quoted at Church. It was the Book of the Church, Ecclesiasticus, Qohelet, the term which has the same roots as kahal, gathering, Church. Prophets De Piro did not refer a lot to the Book of Prophets. Probably he preferred referring to the actuation of the prophecy in the New Testament rather than the prophecy itself; he preferred more using the Gospels than Prophets.
122 Cf J. De Piro, Saint Paul: Almanac of the Institute of the Missions, 1933, pp. 407420.
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As regards the New Testament references There are 344 references from the New Testament. These make up 70.92% of all the Biblical ones (486).123 The New Testament references excluding Paul Excluding the Pauline ones, the New Testament references are 271 or 55.76% of all the references (486) and 78.77% on the New Testament ones (344). The Gospels The ones quoted most. From this, one can conclude that the figure of Jesus Christ, his actions and words, were very much to the heart of De Piro. It was the Servant of God himself who wrote in the Original Constitutions of his Society that the scope of the members preaching was supposed to be, form in the heart of the same (the one who is listening to the preacher) the spirit of Jesus Christ.124 Matthew As for the quotations from the New Testament one would notice the wide use of Matthew: 77 times or 22.38% of the New Testament references (344) or 15.84% of all the Biblical ones (486). This Gospel was held to be the first of the four canonical gospels. Luke was considered as second in chronology. In 1789, J.J.Griesbach proposed a theory of dependence of the 4 gospels in this order: Matthew, Luke and Mark.125 This hypothesis attempts to
123 Of the Old Testament there are 142 references. These make up 29.21% of all the Biblical references in De Piros sermons. 124 T. Sciberras, Original Constitutions of the Missionary Society of St Paul. Text, Commentary, Analytical Index, Fascicolo I, p.18. 125 Cf Symbolae criticae ad supplendas et corrigendas variarum N. T. lectionum collectiones (Halle, 1785, 1793), and his Commentarius criticus in textum Graecum N. T., which extends to the end of Mark and discusses the more important various readings with great care and thoroughness (Jena, 1794 if.).
meet the difficulty of dependence of the Gospels by placing Mark last and evaluating it mostly as a digest that reports material where Matthew and Luke agree. This might have influenced preachers to use the lenghtier Gospels of Matthew and Luke in a more lavish way. As for John, it was always considered as the more spiritual and theological of the four. Luke Luke follows: 72 times, or 20.93 % of all New Testament references (344) and 14.81% in relation to all Biblical references (486). When we consider the wide use of Luke, we might be tempted to say that Luke is the more humane of the four, highlighting the poor, the emarginated, the disadvantaged as those preferred by God and Jesus in his ministry. The use of Luke by De Piro is therefore obvious! John John is third among the Evangelists: 64, or 18.60 % in relation to the New Testament references (344) and 13.16% as regards all Biblical ones (486). Mark Mark is the last one: 6, or 1.74% in relation to the New Testament references (344) and 1.23% as regards all Biblical ones (486). The Servant of God could have not referred to Mark a lot because the latter is an abridgement of Matthew and therefore Monsignor only referred to the latter.
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Acts Acts was also a New Testament Book of which De Piro made good use: 14 or 4.06% as regards the New Testament references (344) and 2.87% as regards all Biblical ones (486). This might be because it was the Book of the Church under the guidance of the Holy Spirit, continuing the work begun by Jesus. Furthermore, Paul is the protagonist of the second half of this Book, also penned by Luke, the scriba mansuetudinis Christi, as Dante Alighieri calls him. The Pauline references If the Founder insisted with the members of his Society to familiarise themselves with the Letters of St Paul,126 he saw to it that he himself would be the first to do so. In his sermons there are 73 Pauline references, or 21.22% of the New Testament references (344) or 15.05% of all the references (486). He referred to 10 of the 14 Letters of Paul. Of the other New Testament writings, Romans (19 times or 5.51% of the New Testament references and 3.89% of all the references) and I Corinthians (18 times or 5.22% of the New Testament and 3.69% of all the references) take the upperhand. Romans Romans was always considered as Pauls Gospel. This Pauline Letter encapsulates the evolution of the theology of Paul up to its final formulation in this letter (height of Pauls Letters) and thus would be typical of his theology. Rom 8:35, quoted 6 times by De Piro (1.74% of the New Testament references or 8.22% of the Pauline references or 1.23% of all the references), shows De Piros love towards Jesus, the perfect human being.
126 Cf DPA, The 1987 Testimonies, p. 279.
I Corinthians I Corinthians deals with practical and concrete problems and issues within the community. Thus it might have come in handy when practical issues had to be dealt with by a missionary who was so much immersed in the life of the Church, in all its branchings. Furthermore, I Corinthians contains the Hymn to Love, a virtue that De Piro didnt lack in anyway! The eschatolgical perspective was so much in De Piros heart. Apart from Rom 8:35 and Gal 2:20, 1Cor 7:29 (quoted 4 times by De Piro [0.58% of the New Testament references or 2.74% of the Pauline references or 0.41% of all the references) shows this perspective again. Galatians Gal 2:20 is the Pauline text most quoted by De Piro (8 times or 2.32% of the New Testament references or 10.96% of the Pauline references or 1.64% of all references) is very indicative of who De Piro was! Though his life centred widely around concrete charitable acts, yet he was moved by a highly spiritual motivation: that of imitating Jesus Christ. With such a high scope in life, no wonder that he worked so untiringly for the wholeness of mankind. Holiness to which he continuously aimed, was wholeness of the person. Taken together, Rom 8:35 and Gal 2:20 show where De Piros heart was centred: to unite himself as much to Christ as possible by making others a better likeness to God. Philippians Jesus annihilation keeps returning in De Piros writings and everyday life. Phi 2:7 implies one of the foundations in his life: belittle myself in order for humanity to become more whole.
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Taken together, these most quoted texts give a hint to what De Piro always wanted to achieve in his life: to become always more likened to Jesus Christ so as to make humanity, in whatever life situation it finds itself, more whole. Non-existent references Which are those references of the OT and the NT that do not appear in the list? No research has been done so far. The Biblical references in De Piros can-be sermons From Monsignors written sermons, and which are in our Archives, we know for sure that there have been more than we actually have. We know this because: (1) Among the sermons there are the homilies of the 10th, 11th, 13th and 15th Sundays of the year. Did he not preach on the other Sundays? Or, did he not write the other sermons which he preached? Or did it happen that he preached on the other Sundays and he wrote these sermons, but these were lost? (2) There was a year when he preached the Lenten sermons for the Franciscan Sisters of the Heart of Jesus. Of these there are only those of the 2nd and 3rd Sundays. Usually the Sisters invite the same preacher for all the Lenten Sundays. What happened to the other sermons? (3) In other cases there are only pieces of written sermons. From the contents of these same sermons it is quite evident that the sermons were longer. What about those which are missing. Were there Biblical references in them? If yes, from what Biblical sources? On the answers to these questions depends the fact that the analysis may change, and may change a lot: (1) References that do not show now may appear among the present ones; (2) there would be a change in the percentages.
Biblical references in the Original Constitutions of De Piros Society De Piros references to St Pauls Letters in the Constitutions of the Society Here it is important to note that in the Constitutions, besides the references to St Paul, as Biblical references, there are only references to Ps 33:1 (Cf III, 17c), Ps 39 (Cf III, 17c) and Ps 126 (Cf the beginning of each Fascicolo). Which is very significant !!! 127
Fr 4 Pauline Letters Biblical references II Corinthians 2:15-For we are the aroma of Christ to God among those who are being saved and among those who are perishing. Titus 2:7-Show yourself in all respects a model of good works, and in your teaching show integrity, gravity ... 2:5-so that your faith might rest not on human wisdom but on the power of God. 15:9-For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. 3:7-So neither the one who plants nor the one who waters is anything, but only God who gives the growth. Ref., to OC127 I, 16e; I, 28b; II, 16e;III, 16g.
I, 28b.
I Corinthians
II, 13b.
II, 13b.
II, 13b.
127 OC=Original Constitutions. The references are to the edition: Original Constitutions of the Missionary Society of St Paul: Text, Commentary and Analytical Index.
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Fr Pauline Letters Biblical references 13:4ff - Love is patient; love is kind; love is not envious or boastful or arrogant...
Ref., to OC II, 14b.
Colossians
3:2-Set your minds on things that are above, not on things that are on earth ... 9:6 (Vulgata Clementina, 1592)128
II, 15f.
(1
Acts
II, 3c).
II, 15c. 10:33-just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, so that they may be saved. 9:27-but I punish my body III, 16h. and enslave it, so that after proclaiming to others I myself should not be disqualified. II, l1c. 4:16-Pay close attention to yourself and to your teaching; continue in these thitngs, for in doing this you will save both yourself and your hearers. II, 13b. 6:3-For if those who are nothing think they are something, they deceive themselves. II, 14b. 6:2-Bear one anothers burdens, and in this way you will fulfill the law of Christ. 4:26-Be angry but do not sin; II, 15b. do not let the sun go down on your anger ... III, 16i. 6:9-And, masters, do the same to them. Stop threatening them, for you know that both of you have the same Master in heaven, and with him there is no partiality.
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text 128128
Fr., meaning frequency of use of quote.
Observation 1 In Fascicolo I (Stages of formation & Societys apostolate) 4 quotations/references. 1 Cor 2:1-5 - Once II Cor 2:1 - Twice Tit 2:7 - Once
I Timothy
In Fascicolo II (Vows, spirituality [virtues] & other observances [eg., love for sick members]) - 11 quotations/references: Acts 9:6 I Cor 3:7 I Cor 10:33 I Cor 13:4ff I Cor 15:9 II Cor 2:15 Gal 6:2 Gal 6:3 Eph 4:26 Col 3:2 1 Tim 4:16
Galatians
In Fascicolo III (Administration [general and particular]) - 3 quotations/references: I Cor 9:27 II Cor 2:15 Eph 6:9
Ephesians
Therefore, it transpires that the Founder envisaged the contents of Fascicolo II, i.e., the part regarding the spirituality of the members, to be highly imbued by the spirit of Paul.
128 Lord, what do you want me to do (Domine, quid me vis facere). This phrase is not found in the Greek original.
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Observation 2 Out of 18 quotations/references: Acts - Once I Corinthians - Six times II Corinthians - Four times Galatians - Twice Ephesians - Twice Colossians - Once 1 Timothy - Once Titus - Once
Constitutions about the apostolate (Fasc. I) and spirituality of the members (Fasc. II). Could De Piro have foreseen that the apostolate and the living of the Gospel entail hardship and the carrying of the Cross? Individual salvation, faith and spirituality In their book Prayer and Temperament, Mgr Chester P. Michael and Marie C. Norrison wrote that ... there is a different type of spirituality that is appropriate to each of the four basic temperaments and perhaps also even for the sixteen different types of personality.129 Michael and Norrison could not but make such an ascertion. The Scripture writers continuously share their personal and individual, and therefore different experiences of God.130 Different theologians emphasise the individual characteristic of our faith practice: Edward Schillebeecks writes about the objective and subjective redemption;131 Karl Rahner presents the collective and individual faith living;132 Hans Urs Von Balthasar writes about customary and representative sanctity.133 In the history of spirituality we find several spiritualities.134 As also various types of meditation.135 St Therese of Lisieux discovered
129 Michael, Ch. P. & Norrisey M.C., Prayer and Temperament, Virginia 1997, 8. For this section cf Appendix III. 130 The different authors of the Old Testament present different understandings of God - lamp, shield and hiding place, strength and might, horn of salvation, deliverer, stronghold, light, refuge, help, deliverer, king, upholder of life, tower against the enemy, rock and fortress, hope trust, sun, Lord and God. The Gospels are four different experiences of Jesus Christ Matthew presents Jesus as the new Moses, the new law, the new people of God; for Mark Jesus is the Messiah who suffers and dies for his people; Luke conceives Jesus as the universal Saviour, not only in that he saves each and everyone but also he who saves in a wholistic manner; Jesus is presented as the perfect Son of God by John. Paul to the Philippians says that, God is my witness, how I long for all of you with the compassion of Christ Jesus (Phil 1:8). 131 Cf Schillebeeckx, E., Mary, Mother of the Redemption, tran., by N.D. Smith, London 1964, 48-54. 132 Cf Rahner, K., Belief Today, London 1965; On Prayer, New York 1958; Il Sacerdote e la Fede Oggi, Brescia 1990. 133 Cf Hans Urs Von Balthasar, Two Sisters in the Spirit. Thrse of Lisieux and Elizabeth of the Trinity, San Francisco 1992. 134 Benedictine, Augustinian, Franciscan, Thomistic, Ignatian, etc. 135 The meditation of St Ignatius of Loyola; the meditation of St Farncis de Sales; the meditation of St Alphonsus de Liguori; the meditation of St Sulpicius; the meditation
I and II Corinthians were written to a community of mixed values, formation, culture, and degree of receptivity towards the Gospel values. Could the Founder have foreseen the members of his community in this light? I Cor., deals mainly with particular issues that the Corinthian Community was facing, and wished that Paul would enlighten it regarding these issues. Could the Founder have foreseen I Cor., as an answer to the various issues that the members were going to face in their everyday life? II Cor., deals more with issues pertaining to the leadership of the Community and how this leadership was affecting it. Could the Founder have foreseen II Cor., as an answer to the various challenges facing the superiors of his Society in their everyday dealings with the ministry of leadership? Gal., is, together with Rom., the Letter dealing with the power of the Gospel to achieve justification, as contrasted with the Mosaic Law. Could the Founder have foreseen the spirit of this Letter as the soul of the spirituality of the members of his Society? Eph., is the Letter that presents the Church as the Body of Christ Jesus. Could the Founder have foreseen Ephesians as a possible thrust for the members of the Society to live and work deeply embedded in this Church as the Body of the sole Master? Titus, I Tim., and Col., are three of the Prison Letters. The Founder quoted these three Letters in the parts of the
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her own spirituality: In the heart of the Church I will be love.136 The living itself of the Word of God in general introduces the individual to the living of a particular word of the Word of God in general. This particular word may not be in fact a single word! It can be even a phrase, sentence, paricope or aspect/dimension of the Word of God in general. This is what happened in the case of Joseph De Piro. Knowing self. Accepting self But in order that Joseph could come to know his own spirituality, he had (1) to know himself, to be conscious of his own nature and being, and (2) accept himself with all that. In the pros and cons exercise by which he discerned his vocation,137 and in the other one with which he decided to go to St Josephs, Malta, and not to the Accademia Ecclesiastica,138 young Joseph showed quite clearly that even though still at a young age, he already knew himself quite well: In two of the reasons in favour of his joining the priesthood, Joseph showed that he knew so much the components of his own nature that he could see quite clearly that the priesthood was the state that could match most with himself, 8. Having found, after reflecting, that this is the state which is most suitable to my nature.139 And, 11. The feeling of being happy in this state, in all the difficulties which up till now I have encountered in this life.140 Among the reasons in favour of his going to St Josephs Orphanage and not to the Accademia, Joseph, a third year
of St John Baptist de La Salle; the method of Louis de Granada OC; etc. 136 Autobiographical Manuscript in the form of a letter addressed to Sister Marie of the Sacred Heart (1896) as rendered in SS, 3v:SS 194. 137 Cd DPA, Vokazzjoni, pp. 1-2 138 Cf idem, pp. 2-4. 139 Authors translation. The original: 8. Laver dopo riflessione trovato essere questo lo stato piu confacente alla mia natura (Idem, p. 1, n., 8). 140 Authors translation. The original: ll. Il sentirmi dover essere felice in questo stato, in tutte le controversie quali fin ora mincontrai in questa vita (Idem, p. 1, n., 11).
theology student mentioned a particular characteristic of his, the wish to live in a community, 2. The love of living in community of clerical persons and so I feel that I should be happy in the company of two priests, who are already in charge of the St Joseph Home.141 The one reason De Piro brought out against his becoming priest showed that he was conscious of the existence and power of his sexual needs, 1. The animal instinct of the conjugal life 2. and so the fear that during my celibate life, in the struggle between spirit and matter the latter might have the upper hand.142 When Joseph was deciding in favour of his going to St Josephs, Malta, and on the other hand against his studying at the Accademia, he mentioned another two needs which he felt he had to educate in him: 4. Because remaining in the family I will be in danger of attaching myself to wealth; or that it will occupy a great amount of my thoughts and my time.143 5. Because I will be in danger of desiring status, office and honour 6. While on the other hand, by refusing to go to the Academy I will be safe from desiring and much more from asking status and honourable offices in the diocese.144 When dealing with his going or not to the Accademia he
141 Authors translation. The original: 2. Lamore di vivere in communit di persone ecclesiastiche e perci sento dover essere contento in compagnia dei due sacerdoti, che gi stanno in direzione della Casa di San Giuseppe (Idem, St Josephs, Malta Ragioni Pro, p. 4, n. 2). 142 Authors translation. The original: 1. Listinto animalesco alla vita coniugale; 2. e perci il timore che durante la mia vita celibe, nella lotta tra lo spirito e la material, abbia questa ultima il sopravente (Idem, Ragioni Contra, p. 2, nos. 1-2). 143 Authors translation. The original: 4. Perch stando in famiglia mi metto in pericolo di attacarmi alle richezze; o che certo occuperanno gran parte dei miei pensieri e del mio tempo (Idem, St Josephs, Malta Ragioni Pro, p. 4, n. 4). 144 Authors translation. The original: 5. Perch mi metto in pericolo di desiderare posti, cariche ed onori; et qui vult periculum peribit in illo. 6. Mentre al incontro, col rifiutare di andare allAccademia mi son messo al sicuro dal desiderare e molto pi dal domandare posti e cariche onorifiche in diocesi (Idem, Accademia - Ragioni Contro, p. 3, nos. 5, 6).
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mentioned his intellectual limitations 4. In fact I am not very intelligent 145 In the two exercises mentioned above, the Servant of God showed that he knew and admitted that he was a sinner. He used such expressions as, 5. for my sins,146 2. who managed to find me among sinners ,147 3. If I reflect on my sins,148 3. The desire to make penance for my sins 149 And he mentioned a particular type of sin, 3. in particular those which have harmed my brother.150 De Piros first particular word In the above mentioned two exercises young Joseph showed quite clearly that: (1) he knew himself quite well, and (2) accepted, as much, his needs and even his limitations, defects, imperfections, deficiencies as far as his sins. But in these same exercises De Piro demonstrated quite clearly what was the particular aspect of the Word of God that could be considered as his first particular word. In his vocational discernment exercise Joseph said that for him Jesus was the one: who has suffered so much for my sins.151 A
145 Authors translation. The original: 4. In fatto di intelligenza non risplendo. Fin ora ho tirato avanti. Quando il Signore mi chiam allo stato ecclesiastico mi trovavo al primo anno di legge allUniversita di Malta. Adesso faccio il terzo di Teologia alla Gregoriana. Lesame per il baccellerato andato maluccio, da tre voti ho avuto due col vix; perci tra quel che in me ed il rigore degli esami, la speranza di ulteriori gradi molto ridotta. In Diritto Canonico forse ci riesco di pi. Siccome nelle mie communioni una delle prime grazie che chiedo al Signore, appunto di farmi conoscere la sua volont, credo che il rifiuto motivato, mi sia stato da Lui suggerito (Idem, Accademia - Ragioni Contro, p. 3, n. 4). 146 Authors translation. The original: 5 pei miei peccati (Dpa, Vokazzjoni, p. 1, n., 5). 147 Authors translation. The original: 2 seppe trovarmi tra il numero dei peccatori (Idem, Accademia - Ragioni Contro, p. 2, n. 2). 148 Authors translation. The original: 3 Si recogito peccata mea (Idem, p. 3, n. 3). 149 Authors translation. The original: 3. Il desiderio di far penitenza pei miei peccati (Idem, St Josephs, Malta Ragioni Pro, p. 4, n. 3). 150 Authors translation. The original: particolarmente per quelli che sono stati di danno al prossimo (Idem, p. 4, n. 8). 151 Authors translation. The original: 5 avendo Egli tanto sofferto pei miei peccati (Idem, p. 1).
little more than three years later, or when choosing between the Accademia and St Josephs Home, De Piro repeated exactly these same words.152 Not only this! In this second discernment exercise he also declared that he wanted to imitate Jesus more closely.153 And who was the Jesus that De Piro knew at least until this age? Referring to the first available document, namely the drawing of the face of the suffering Jesus, and passing on to the two above mentioned exercises, one cannot but unhesitatingly say that the spirituality of young Joseph was until then the spirituality of the suffering Jesus.154 The signs of the times In order to be in continuous contact with the Lord, Joseph De Piro did his best to have his ears open for the divine voice. We have just said that the Founder was very familiar with the Word of God, recorded in Scripture. But De Piros heart and mind were wide open even for the signs which God provided him with in order to show him His will: his own family, the people around him, his superiors, his companion priests, the boys and girls of the 6 charitable institutes under his care, and the circumstances which made up his life. For De Piro all these were instruments with which God talked to him and through which the Lord communicated his massages. For the Founder to be attentive to the Lords messages was the greatest challenge. In one of his sermons he brings out this same conviction: Do you know what is the most important thing in life? It is to listen and follow the Word of God. This is greater than the whole world and greater than anything the world can offer.155 In another sermon he says that: It is our duty that we be near to
152 Cf idem, p. 4, n. 8. 153 Authors translation. The original: 5. Perch potr imitare Ges pi da vicino (Idem, p. 4, n. 8). 154 Cf the drawing of the face of the suffering Jesus. 155 DPA, Predikatur Imege tal-Kelma ta Alla, vol iii, p. 374.
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him so that we can listen to his voice.156 Reflection: Even I must have my own experience of God, my own spirituality! Even I must create my own method of prayer! Even I must compose my own psalm! I must start from knowing myself. Then I pass on to accepting myself. And thirdly, I address myself. This is my holistic maturation. The effects of contemplation: a different interpretation of things Piro. The God incarnated in De Piro helped De Piro to see things with the eyes of God himself: Because Joseph tried to listen God who incarnated in him text157157 to Gods voice even at the death through his contemplation, gave him the possibility to see: of his father, which left his what God wanted of mother a widow and himself him as regards his own vocaand his eight brothers and tion, and sisters orphans ... that Gods consolations were greater than the sorrow experienced. From Rome this is what he wrote to his mother, brothers and sisters on the 22nd December of the same year of the death of his father, and therefore when he was just 21 years of age: According to our judgment, last year was an unfortunate one; I say this because God acts in a perfect way and his actions cannot be but the best. On that occasion we were so much consoled that I say without hesitation that the consolation surpassed the pain. 157
156 Idem, p. 288. 157 DPA, Predikatur Imege tal-Kelma ta Alla, vol iii, p. 374.
A little while afterwards, there was the death of his brother Berti 158
Joseph wrote to his mother on text158158 text159159 15th May 1899: It seems that God and the Virgin Mary have not forgotten us because they frequently offer circumstances through which we can increase our hope in them. As regards Berti we can say without any hesitation that he is better than us because he is near other good persons who are already departed ... 159 the God who incarnated in him gave him the possibility to realise that he was not destined to remain in Rome for further studies, as he had in fact written to his mother some days after he had arrived there in 1898. He also realised that Gods will for him was not to go higher and higher in the Churchs hierarchy as Archbishop Peter Pace had wished him to do: As regards intelligence, I am not that special. Until now I have coped. Out of three exams I almost failed two. So, if I think about my
Because Joseph tried to listen to Gods voice even in the ill health which he experienced during his studies in Rome
158 Almost one and a half years after the death of the father, on 13th May 1899, when Berti was only 23. 159 DPA, Korrispondenza, vol. i, Ittri lill-Familjari, p. 29.
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capabilities and remember TEXT 160160TEXT 161161 the difficult exams, I have to admit that I do not have so much chance of any further grades.160 Because Joseph, a newly ordained priest, tried to listen to what God wanted to tell him even through the sickness he experienced again after his priestly ordination, so much so that he could not return to Malta to start his pastoral work... God who seized young Fr Joseph gave him the possibility to realise that he had to rely more on him and let him lead the way: on the snow-covered Alps, so far from the country where I planned to start he could not do anything about his ideas that have now become old, I had nothing left except prayer my best companion and I prayed and prayed and prayed. 161 ... De Piro realised that it had to be the Lord who built the house. In fact he quoted Ps 126 at the beginning of each section of the Original Constitutions and more than once in the speech of the laying of the foundation stone of St Agathas.
In November 1906 he was TEXT162162 in Rome. In his Diary he put down these words: Being in Rome, on the feastday of the Dedication of the basilicas of St. Peter and St. Paul, I celebrated in St. Peters in the Vatican, precisely on St. Peters altar. I offered Mass in honour of the Apostles Peter and Paul, asking them to let me know the will of God and to help me put it in practice. 162 Because the Founder tried to listen to Gods voice even in the youths who used to join the Society for a while but after a few years leave God who was in him inspired him to feel that for him it was enough that these youths received some education. Mgr Antonio Buhagiar testified: Monsignor used to send the aspirants to St Aloysius College for the Matriculation Exam and then make them wear the habit. School was free of charge, thanks to the Jesuits. Unfortunately some abused this treatment by leaving the Society after their secondary education. They could find a suitable job after getting the necessary qualifications. Once
Joseph tried to discover what God wanted to tell him even in the discouragements and disheartenments caused by his companion priests who were approached about the foundation of the Society, so much so that ...
160 DPA, Vokazzjoni, p. 3, n. 4. 161 Cf idem.
162 DPA, Djarju, p. 7.
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I told him, Cant you see that 163163 TEXT you are being deceived? They are only seeking to be educated and be able to find a job. He always answered with the usual calmness, I do not care if they do this. I am happy that they will have acquired formation. That will suit them. Jesus never forced his disciples. Who am I to impose anything on them? God knows how to make use of their formation. The good they received will one day give fruit. 163
siastical authorities, re: aim of the Society
TEXT divine will and continue with 164164 his plans even when the results were lacking. Fr Augustine Grech witnessed that: During meals he used to ask us whether we had dreamt anything. Once he shared with us his own dream. He was on a big ship and there were many people from various nations on it. At one moment the propellor stopped. The Founder himself went down into the engine room to fix the machines. As he was there a lady came near him and told him to go up again; she wanted to do all the work herself. Suddenly the ship started moving again. The Founder said that the lady was St Agatha. 165 After the first session he met the Cathedral Chapter which he was representing and told them: Gentlemen, my heartfelt thanks to the Reverend Chapter for the praise you have expressed for my efforts; I appreciate this praise even
If the Founder had to face many problems before the foundation of the Society, he had to face more and more problems afterwards. In these problems he continuously noticed divine interventions:
It was not only the students who went away. Even the first priest of the Society abandoned him only 4 years after his ordination. The Founder relied a lot on him. This priest himself witnessed how De Piro behaved when this priest got the permission to join the diocese.
Vella testified that: He approached me, looking downwards, and told me, The Bishop accepts you in the Diocese. What are you saying? I asked him. This was a lightning in August. He left me alone and went to the chapel, knelt down and remained there praying, with his head in his hands. 164 ... God who had his abode in him showed him clearly that he had to remain faithful to the
Because Mgr De Piro tried to discover Gods will even in setbacks caused by the eccle-
The Servant of God was chosen as representative of the clergy in the Third Maltese Parliament (1932-1933). During the 9 months of this administration De Piro intervened only twice.
164 Idem, p. 1021.
163 DPA, The 1988-1992 Testimonies, p. 968.
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more, knowing from experiTEXT 165165 ence that the Chapter does not easily utter words of this kind. . . . I know I am among beloved colleagues, who are also my brothers in the priesthood. Therefore I know you will not be surprised if I tell you that I really felt God was guiding me to speak that evening in the Senate. As my partner, Mgr. Bonnici, was not present due to indisposition, I felt it my duty to express myself for the first time in the Senate. Lord Stricklands motion was a vote of non-confidence in the Minister of the Police Force on the matter of morals. I felt backed by the full support of all the clergy of Malta. On the other hand I had to face the Ministers, who are indeed very wise and able members; I also had close to me a rigid Opposition led by Strickland. At the far end of the Hall, the public present were keen on hearing an enlightening debate. In itself, the matter was a difficult one. Personally I feel deeply grieved for the harm those bars have caused. I
165 DPA, The 1988-1992 Testimonies, Aloisio Collection, p. 1066.
have had to face sad cases TEXT 166166 connected with the Institutes I administer, but despite my strong feelings, by the grace of God, I did not utter a word which could offend anyone - which later I would have regretted saying. I thank you for your praise - but allow me first of all to thank God for his help. 166
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166 ACCM, Acta Capitularia, ms.78, f.138.
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De Piros own love for the local Church If one were to exclude such duties as the direction of the six charitable institutes, his being representative of the Cathedral Chapter in many civil committees, etc., one can say that the Servant of God loved the local Church by being dedicated to no less than some 20 responsibilities directly related to the Church in our country: canon and dean of the Metropolitan Chapter, member of the 1913 International Eucharistic Congress, director of the Associazione Sacerdoti Adoratori, secretary to Archbishop Caruana, member of the Commission for the Formation of Young Priests, rector of the Mdina Major Seminary, cooperator in the foundation and growth of Maltese religious congregations, etc., etc. Not to mention: the preaching ministry 428 pages of written sermons; his eagerness to catechise all the children he came across, whether in the Rabat suburbs, in Mdina and in the institutes he directed; and the printed word through the San Pawl: Almanakk talIstitut tal-Missjoni. De Piros own love for his conationals We all know how much dedicated was De Piro to the National Assembly and then to its Central Commission. During the 7th, 8th and 9th June 1919 he forgot everything, including the small Society of St Paul and for three whole days ran the streets of Valletta trying to help the Maltese acquire from the British Government some of their basic rights which they lacked so much. In the Senate the Servant of God intervened on behalf of the vulnerable girls of the Churchs institutes so that they could have a decent job and a one
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where they could be respected. De Piro always worked hard that justice be made with the employees, whether at St Josephs Malta and Gozo, at the Cathedral School or at the Seminary. De Piros own love especially for the poor and the needy To the above, which is already an indication of this reality, there can be added the 6 charitable institutes the Founder directed. One can also make reference to the many entries found in the ledger Casa San Giuseppe: Libro Cassa where there are registered many and many informal charities made by the Director. And one must not forget the many and many times when Mgr De Piro helped the families of the boys and girls of the institutes through money donations or pastoral counselling. And his struggle to live justice wherever he was.
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De Piro generated a Society: evangelisation and the charitable institutes in Malta
The generation of a Society De Piros love was a celibate love. Exactly because it was celibate, his love was therefore a fertile love. And precisely because it was a fertile love, it generated sons, a family, a Society, in fact. The love between De Piro and God, the local Church, his conationals and the poor and the needy generated these sons, this family, this Society.167 De Piro, St Josephs Orphanage and the Society When writing about De Piros period of the diaconate it was said that this was the time when he had to decide whether to go to the Accademia Ecclesiastica or to St Josephs Institute, Malta. It was also said that he wanted to settle in the Institute in order to be with other priests, taking care of orphans. But this was not the only reason. He himself also said that, One of the reasons which made me go to St Josephs Home was the following: Because I feel that from this Institute God wants to form in Malta a Congregation of priests, under the patronage of St Paul. After being established in Malta it will go even abroad. 168
167 This is one of the theologies of the charism of foundation or foundational charism. 168 Authors ttranslation. The original: Una delle ragioni che mi inducevano di stabilirmi nella Casa di S. Giuseppe stata la seguente: Perch un sentimento interno mi dice, che
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De Piro generated a Society
This was the time when De Piro was still studying in Rome, but had it not been for his spiritual director, Padre Gualandi, who told him to stop thinking about this, Joseph would have developed more his idea.169 Referring to De Piros Diary one finds out that the Servant of God obeyed the advice of his spiritual director.170 During the remaining months of his stay in Rome he dedicated himself to his studies. Then, when he went for eighteen months in Davos, Switzerland, to recuperate his health, he could do nothing because he was too far away from Malta, where he intended to start his project.171 Davos The mystical experience 172 Compare: De Piros stay in Rome, Italy 10th July 189815 - c. 10th July 190216 (48 months). Only to his mother, Joseph wrote at least 57 letters. 19 De Piros stay in Davos, Switzerland 4th August 190217- 13th February 190418 (18 months). We have only one card written to his mother.20
the intention to put them into practice, I was left with nothing but prayer my intimate soul mate and I prayed, prayed, prayed.173 Exactly because of this lack of documentation, and therefore very little information, one may easily pay only little attention to our Founders stay in Switzerland. But in fact the 18 months spent there have to be considered as a most important phase in the life of the Servant of God. It can be considered as our Founders mystical experience. Before Davos Detachments In order to become a priest Joseph had to abandon the nobility, the riches and important roles in the Maltese society; the law profession; an important rank in the Milizzja Maltija; drawing; etc; etc. In the beginning of his studies he had planned to spend some nine years (studying) in Rome.174 While a seminarian he gave up the diplomatic career and therefore even the possibility of being ordained an archbishop.
To the above mentioned card, sent from Davos, by Joseph De Piro to his mother, one can add only a few words the Servant of God wrote in his Diary: During the time of treatment I continued to nurture the plans I have matured in me for so long. But amidst the icy Alpine mountains, so far away from the country where I had
Iddio da questo istituto voglia formare a Malta, una Congregazione di Sacerdoti sotto il Patrocinio di San Paolo, e cos nel rendere stabile lopera a Malta; si diffonda anche allestero (Cf Dpa, Djarju, p. 1. Cf also DPA, Vokazzzjoni, p. 4). 169 Cf Dpa, Djarju, p. 1. 170 Cf idem. 171 Cf idem p. 3. 172 For another good presentation of the Davos Experience, cf., M. Galea mssp, Discernment of Our Founders Life (Unpublished). For a good presentation of mystical experiences, cf J. Aumann, Spiritual Theology, London 1980, pp. 122-135; R. Garcia Matteo, Telogia Spitituale, Rome 2007, pp. 4849.
173 Authors translation. The original: Ho continuato intanto durante tutto il tempo della cura a carezzare le mie ormai divenute antiche idee. Ma tra il ghiaccio (And therefore not neve!) delle Alpi cos lontano dal paese dove intendevo metterle in effetto non mi restava altro che la preghiera - mia ottima compagna (And not compagnia!) - ed ho pregato, pregato, pregato. (DPA, Djarju, p.3). 174 His 3rd letter to his mother (Cf DPA, Il-Qaddej ta Alla, ueppi De Piro: Korrispondenza, vol i, Ittri lill-Familjari, 24.8.1898, Malta 1989, pp. 5-6).
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Recompense for the above In his studies he was not that excellent!175 Became sick in 19th July 1900, and therefore after finishing his 2nd year in Rome or his 1st year theology.176 On 15th March 1902: a newly ordained priest; 25 years of age; a dreamer or creative, with a lot of initiative or charismatic; very much forward looking. On 10th July 1902 felt sick again. This 2nd time it was serious: Declared by the doctor as being pulmonary tuberculosis ...177 Therefore, he could not return to Malta and go to St Joseph to help the other two priests who were taking care of the orphans ... for which apostolate De Piro had abandoned the diplomatic career, etc. This must have disheartened Joseph a lot: On 10th July (1902) I felt sick and for the second time (the first time was the 19th July 1900) I have seen disappearing all my good intentions.178 At Davos During the time of treatment I continued to nurture the plans I have matured in me for so long. But amidst the icy Alpine mountains, so far away from the country where I had the intention to put them into practice, I was left with nothing but prayer my intimate soul mate and I prayed, prayed, prayed.179 An analysis ... continued to nurture the plans I have matured in me for so long. During his 2nd summer holidays from Rome (summer 1900), Joseph
175 Cf DPA, Vokazzjoni, p. 3, n. 4. 176 Cf DPA, Djarju, p. 3. 177 Authors translation. The original: Dichiarato dal medico affetto di tubercolosi polmonare ... (Idem). 178 Authors translation. The original: Il 10 Luglio mi sono sentito male e per la seconda volta (la prima era il 19 luglio 1900) ho veduto andare in aria tutte le mie buone intenzioni. Fiat! Il Signore guarda alla buona volonta (DPA, Djarju, p. 3). 179 Idem, p.3.
visited Frs E. Vassallo and G. Bugeja, at St Josephs Institute.180 With Vassallo, De Piro shared his wish to accompany him at the Institute after he had finished his seminary formation. Vassallo advised Joseph to think about this only after terminating his studies.181 As had done Fr Sammut sj before.182 Here Joseph added: I also note that without my telling him (Vassallo) anything about my motives for my going to St Joseph, he added: Maybe you will be the cause why there will be formed in Malta the Congregation of priests ...183 Which means that during his 2nd year in Rome he was already thinking about the foundation of a Society! De Piro also wrote that he in fact stopped thinking about his going to St Joseph. Two years after, it was Fr Gualandi who adviced Joseph not to think about what to do after his priestly ordination.184 And again De Piro obeyed the spiritual directors advice. At the same time the fact that 2 years after Vassallo and Sammut, De Piro talked to Gualandi meant that he did not stop completely with his thinking about St Joseph and the Society; it seems he was quite convinced of God wanting such a project. On some day during the 4th scholastic year in Rome (1901-1902) Joseph wrote also: One of the reasons that induced me to establish myself at St Joseph was the following: Because an internal feeling tells me that God wants to form in this Institute a Congregation of priests under the patronage of St Paul, which after being established in Malta, would go even abroad.185
180 181 182 183
Cf idem, p.1. Cf idem, p. 2. Cf idem. Authors translation. The original: Tengo qui nota che senza che io gli avessi detto i miei motivi di entrare nella detta Casa di S. Giuseppe, egli soggiunse: Forse sarai la causa perch si formi a Malta la Congregazione dei Preti (Idem). 184 Cf idem, p.2 185 Authors translation. The original: Una delle ragioni che mi inducevano di stabilirmi nella Casa di S. Giuseppe stata la seguente: Perch un sentimento interno mi dice, che Iddio da questo istituto voglia formare a Malta, una Congregazione di Sacerdoti sotto il Patrocinio di San Paolo, e cos nel rendere stabile lopera a Malta; si diffonda anche allestero. (Idem, pp. 2-3).
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But amidst the icy Alpine mountains ... A desolate atmosphere: cold, monotony, silence, solitude, loneliness, boredom. ... so far away ... Again lonely, only with himself ... ... from the country ... Far away from home, from relatives, from the familiar environment ... from his security. Far away from the place where he could get anything necessary, material or otherwise, for the foundation of the Society. Far away from the country where he could meet priests who would accept joining him in the Society. ... where I had the intension to put them into practice ... The psychological atmosphere: It is quite clear that Joseph De Piro was a big dreamer, he was a lot creative. At the same time he had a lot of initiative; he was a big pragmatist; he was very energetic. Without doubt after he was ordained priest on 15th March 1902,186 and then while in Malta for his first solemn high mass, Fr Joseph had a lot of enthusiasm, re: his pastoral future and the foundation of the Society. At the same time after it was Declared by the doctor as being polmunary tuberculosis ... he undoubtedly felt discouraged, helpless, void, he felt being kept back from concretising his project.
... I was left with nothing ... For the Founder the project seemed impossible to actuate, at least at that particular moment: With no physical surroundings or environment to support him because he was away from Malta; With no familiar people to support him no relatives and no priests with whom he could share his project and invite to join in; With no personal health, strength, energy to rely on because he was seriously sick. Fr Joseph reached the base!!!!!!!!!!!!!!!!!!! He had nothing on which to rely!!!!!!!!!!!!!!!!!!!!! ... except prayer ... He could only pray, he could only cultivate his union with the Lord. Therefore he was not in fact alone! He was alone with the alone. His was again eloquent silence. His was again strong weakness. This being of De Piro with the Lord (in prayer) reminds me of the calling of the Twelve as recorded by Mark 3:13-14: He went up the mountain and called to him those whom he wanted, and they came to him. And he appointed twelve, whom he also named apostles, to be with him, and to be sent out to proclaim the message, and to have authority to cast out demons. Cardinal Martini highlights the fact that when the Lord called the twelve to be his disciples, he first called them to be with him. It was then that he sent them out to proclaim the message.187 Also, his stay in Davos, and his being there with the Lord, could have helped him to be more purified, to be more prepared: to feel that he was the recipient of the charism and not its originator.
186 Cf idem, p. 2.
187 C.M. Martini, LItinerario Spirituale dei Dodici, Rome, 1980, pp. 37-43, esp., 41-42.
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Was he in this way being assured that from then on he was doing Gods thing (what God wants) and not a thing for the Lord (what De Piro wanted for the Lord)?188 It is quite clear that since this early stage of the conceptualisation of the Society, De Piro already believed that it was the Lord who was in fact founding the Society and not himself, Fr Joseph. This had been a truth that Joseph had already expressed when still a seminarian, at some time during the scholastic year 1901-1902. In his Diary, he wrote that, One of the reasons which made me go to St Josephs Home was the following: Because I feel that, from this Institute, God wants to form in Malta a Congregation of priests under the patronage of St Paul. After establishing itself in Malta it will go also abroad.189 But it seemed there had to be more purification. my best soul mate- Not company (compagnia), but soul mate or female companion (compagna). Perhaps the emphasis must not be on the female gender of compagna: it is probably female because in Italian prayer is female. But there must be emphasis on compagna: the one with whom the Founder shared his life. ... and I prayed, prayed, prayed. De Piro declared in writing that he entrusted his project in the Lords hands. Back in Malta after Davos The first person to whom De Piro said something about his idea after his return back to Malta from Davos was Fr Emmanuel Vassallo, the then director of St Josephs Institute, Malta. It was on 16th January 1905.190 Vassallo did not discourage De Piro, but
188 Cf Th. H. Green, Weeds Among the Wheat, Indiana 1984, pp. 70-71. 189 Authors translation. The original: Una delle ragioni che mi inducevano di stabilirmi nella Casa di S. Giuseppe stata la seguente: Perch un sentimento interno mi dice, che Iddio da questo istituto voglia formare a Malta, una Congregazione di Sacerdoti sotto il Patrocinio di San Paolo, e cos nel rendere stabile lopera a Malta; si diffonda anche allestero (DPA, Djarju, p.1). 190 Cf idem, p. 4.
at the same time the former did not seem so enthusiastic about the project.191 Yet the contacts between De Piro and Vassallo continued.192 On 11th February 1905 Vassallo suggested to the Servant of God to put down his idea in writing.193 On 22nd February 1905 De Piro wrote this in his Diary: Since I was in Valletta, instead of sending the letter I went myself to Vassallo and told him that I did not have the intention to write that which he had asked me. Instead I exhorted him towards prayer and I also told him that I was not going to search for him any more. But some two days after, having opened the Chainon, a Compendium of Meditations, I changed my mind; the meditation of next Sundays gospel: The good thought is a seed that the Saviour throws in our heart.194 De Piro tried twice to write down his idea, but was unsuccessful. The third time he succedded in doing so.195 At the same time he kept contact with Vassallo.196 On 7th August 1905 Fr Joseph met the latter and gave him the project in writing: 1. A Society of missionaries - for the moment it is not easy to say whether it be regular or secular, but if with Gods help it is approved as a regular body, it must be perfectly so and it must find the ways and means to accept in it even the secular clergy. 2. The main aim, as indicated by the name of the Society, is the foreign missions. 3. Secondary apostolates can be: a) St Josephs Home b) The colonies of Maltese abroad, and c) On board the ships, etc. 4. Entrusting the Society to the patronage of St Paul, from whom it gets its name. 5. For the moment there are no vows or oaths, but we
191 192 193 194 195 196 Cf idem. Cf idem, pp. 4-5. Cf idem, p. 4. Cf idem, p. 5. Cf idem. Cf idem.
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6. 7. 8. 9. 10.
Entrusting the Society to the patronage of St Paul, from whom it gets its name. For the moment there are no vows or oaths, but we must be prepared to do Gods will in all generosity. Our motto must be, I follow you wherever you go. Do every year the Spiritual Exercises of St Ignatius of Loyola. Meet at least once a month. Begin the formation of a capital through monthly contributions.197
De Piros second particular word For some years I have continuously thought that the spirituality of the suffering Jesus was the only particular word of our Founder all along his life. Recently Ronald Rolheiser has made me change my mind. In his book Seeking Spirituality this writer says that: Pentecost has just taken place because, as Scripture tells us, the Holy Spirit is not a generic spirit, but a spirit that is given to each of us in a most particular way for the particular circumstances that each of us finds himself or herself in.198 In fact as the years passed by there were several changes in the life of De Piro: During his 1900 summer holidays he showed that even before that time he had already been planning to live at St Josephs Home after his priestly ordination.199 As also, he had already dreamt about the foundation of the Society.200 He shared his ideas with Fr E. Vassallo of St Josephs and Fr V. Sammut sj, of the Collegio Pennisi at Acireale, Italy.201 Both of them suggested that he should first finish his studies and then think about his dreams.202 De Piro obeyed.203 There had to a change as regards his studies: on the 19th July
197 198 199 200 201 202 203 Idem, p. 6. Cf R. Rolheiser, Seeking Spirituality, London 1998, p. 136. Cf DPA, Djarju, p. 2. Cf idem. DPA, Djarju, pp. 1, 2 Idem. Cf DPA, Djarju, p. 2; Vokazzjoni, p. 4, n. 1.
1900 he fell sick.204 Fearing that he would die soon, he asked to be ordained priest during his third year theology.205 After ordination and after finishing his studies, owing to continuing ill health, he could not return to Malta. Instead he had to go to Davos, Switzerland, for 18 months. When in Davos, and therefore as a newly ordained priest, Fr Joseph seriously thought about his already mature ideas but amidst the icy Alpine mountains so far away from the country where I could put them into practice he could do nothing.206 His health having improved, he returned to Malta for good and tried to enflesh his dreams: he started meeting other priests with whom he shared his plans about the missionary Society and he even invited them to join him in the adventure. He even talked to the Archbishop of Malta. One of these priests, Fr E. Vassallo, director of St Josephs Home, showed him support, but asked him to put down his project in writing. The Founder hesitated twice to do this, but the third time, some time between 31st July and 7th August 1905,207 he presented Vassallo with a piece of paper on which there were the nature, scope and spirituality of the future Congregation. In these first statutes for his future Society, the Founder put down what can considered as his second particular word 5 Our marching order must be, I follow you wherever you go.208 Referring to the Founders Diary, one finds out that in fact the second particular word makes part of the very first statutes of De Piros Society. This very fact may mislead the Diarys reader. The latter may easily get the impression that the author is addressing
204 Cf DPA, Djarju, p. 3. 205 Cf idem, p. 2. 206 Authors translation. The original: la mie ormai divenute antiche idee (Idem, p. 3). 207 Cf DPA, Djarju, p. 6, n. 5. 208 Authors translation. The original: 5) Pel presente non fare voti ne giuramenti, per dobbiamo essere disposti a secondare la Volont Divina con somma generosit. La nostra parola dordine deve essere, Sequar te quocumque ieris (DPA, Djarju, p. 6, n. 5).
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his Sequar te only to the members of his prospective Society; the Founder may seem as not including himself in this programme. But in fact De Piro is challenging even himself with this second particular word: in these very first statutes he uses such words as we must (dobbiamo) and not you must (dovete); Our (La nostra) and not your (la vostra) ... we must be available to do Gods will with the greatest generosity. Our parola dordine must be ...209 In the new circumstances, or in the case of his being called by God to be the Founder of the Society, Joseph De Piro himself was ready to go wherever the Lord wanted him to go. This will be elaborated when dealing with the foundation and first years of the Society. In order to understand more the implications of this Gospel sentence, as used by De Piro, reference is made to what Fr Paul Sciberras wrote about it in our Alma Mater:210 According to the Founders diary (1898 - 1909)211 this motto was written on the 7th August 1905, in his presentation of his idea for a Missionary Society to Fr Emmanuel Vassallo. The Servant of God did not indicate his source. So I suggest we analyse the following two points: 1. Did he take the phrase from Mt. 8:19 or from Lk. 9:57? 2. Did the Founder take the phrase in its Gospel context or did he give it another context? Mt. 8:19 and Lk. 9: 57 In Mt. 8:19 the phrase is Master, I will follow you wherever you go. In Lk. 9:57 the word Master at the beginning of the phrase is omitted. However this does not mean that the Founder necessarily took Lukes phrase as the Parola dOrdine;212 he could have taken
209 Authors translation. The original: dobbiamo essere disposti a secondare la Volont Divina con somma generosit. La nostra parola dordine deve essere (Idem, p. 6). 210 Cf P. Sciberras, Sequar te quocumque ieris, in Alma Mater (MSSP), June-July 1992, pp. 8-10. 211 DPA, Djarju, p.5-6. 212 It was more natural to adopt Matthews phrase because in De Piros time Matthew
the phrase and applied it to God instead of to Jesus, as it is in the Gospels. If we were to look at the context of the notes he wrote down after he had written the Diary, we would find that in note 5, where the motto appears, it is stated ...per dobbiamo essere disposti a secondare la Volont Divina con somma generosit and this could have been the case. But this is only our speculation and not what the Founder thought. The phrase in Matthew The immediate context of the phrase: in Kafarnahuum Jesus cures a lot of people possessed by evil spirits, and all the sick they brought before him. For Matthew this healing amounted to the fulfillment of Isaiah 53,4: Yet ours were the sufferings he was bearing, ours the sorrows he was carrying. On seeing that the people were coming to see the wonders he was doing, Jesus then ordered them to cross to the other side. There he meets two people who want to follow him (8, 19-21). Thus this context already gives us an idea of the confusion in the peoples mind as to who is Jesus. Verse 19 shows that the first person to go and tell Jesus that he was going to follow him was a Scribe (grammateus). With this detail, the evangelist shows that this person was an outsider to the disciples. He calls Jesus Master (didiskale). It should be noticed that in Matthew no disciple ever calls Jesus Master but always Lord (kurios)213 This can be shown by the same cited text (1:21), Thus this scribe uses words which normally were used only by Jesus. So instead of Jesus saying to the scribe Follow me, (as happens in line 22), it is the scribe himself who tells (and not asks) Jesus I will follow you wherever you go.
was held as the oldest Gospel and thus the closest to the historical events. Apart from this it is more likely to take the first Gospel in the Canon since the difference lies only in the word Master. 213 Cf Peter in Mt 14:28,30; 16:22; 17:4; 18:21. In 26:22 at the Last Supper the disciples use this title. Jesus refers to himself in the same way in 21:3 when he sends two disciples to fetch a foal before the entry into Jerusalem. The other title didiskalos is used by the Pharisees (9:11), some of the Writers and Pharisees (12:38), those who collect taxes, the rich youth (19:16), the disciples of the Pharisees when talking to the Herodians (22:16), some Sadducees (22:24) and a Pharisee (22:36).
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Jesus answer, especially when seen in the light of lines 21-22 and the answer he gives to the second person, indicates that Jesus did not accept the first one (the scribe). He showed him what it meant to follow him. It implied following not a master but someone who does not even have anywhere to lay his head. The Biblical literary technique of parallelism between the two cases implies that since he did not say to the first person Follow me (1:22) Jesus had refused his proposal. The perikope also gives an indication of the radicality of the call in an indirect way. However from the overall context of the two cases in lines 19-21 and the answers of Jesus it appears that there is an emphasis on the notion that it is Jesus himself who calls whom he wants. The phrase in Luke If the Founder took the phrase from Luke, which I think is more unlikely, the text has different nuances of meaning. Lk 9:57 describes the person, who told Jesus that he was going to follow him, simply as a man (tis). This person does not call Jesus Master or Lord. Also when the second case (line 59) is seen parallel to the first case, the contrast is more evident: it is Jesus who tells this second person Follow me. In Luke we also have a third case where again it is the individual who takes the initiative and the answer of Jesus is the same as that given for the first case. The context in Luke is slightly different than that of Matthew. Lk 9:51 marks the start of what has been termed as The Journey of Jesus with his disciples to Jerusalem and the cross. In Jerusalem he is crucified, dies, rises on the third day and ascends into Heaven. Thus Jerusalem marks the peak of Jesus Messianic mission. During this journey to Jerusalem Jesus walks and corrects the
wrong attitudes and doings of his disciples. Thus what happens after is addressed to this theme.214 This means that in 9:51 there is more which is said to correct the disciples mistaken attitudes rather than a non-acceptance of a self-invitation to followership (sequela). On the other hand this rather general context is made up of other contexts encompassed by this general description. Thus the restricted context of lines 57-62 also emphasises Jesus prerogative to call whom he wants. Here it is also important to see the three cases in relation and not as distinct cases. To conclude this section, it is probable that the Founder was not interested to cite either Matthew or Luke. He wanted to find a phrase which summarised his ideal and that of the members of his future Society. Definitely he did not want the phrase to be interpreted as a self-invitation for sequela which is refused by Jesus, the Master. The words per dobbiamo essere disposti a secondare la Volont Divina con somma generosit in note 5 mentioned above do not leave any room for doubt on this point. Thus De Piro did not take the phrase in the contexts of Luke and Matthew. The context given by the Founder The Founder made this phrase the motto for himself and the Society which he wanted to set up. And as motto (Parola dOrdine), he desired that it encompass the principles which the members had to follow. Apart from this he introduced this phrase in the context of the religious vows and the undertaking of Gods will with generosity. This shows that whilst refraining from using the formal religious vows for the time being, the Founder wanted to present a concrete application of the Evangelical Counsels to those who were to come together in this Society. From this we can conclude that De Piro knew how to project the radicality of the Gospel and the life style attached to it,
214 9:52-56, the unwelcomed Master who does not seek retribution; 10:1-12 - the mission of the 72 disciples; 10:17-20 what should console the disciples; 10:25-37 - the extent of a disciples love; 10:38-42, the worries of the disciples, and the rest.
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to the future members. Therefore it is in this context that he uses the gospel phrase Sequela Christi in all its radicality. The radicality of I will follow you wherever you go The scribe was well esteemed by the general public because he studied the Law and its interpretation in order to deliver them to the people as a concrete way of living the Covenant with God. This scribe tells Jesus that he was going to follow him, without Jesus having invited him. He addresses Jesus with a term he commonly used as a scribe, Master. This is a scholastic term, often used by a student when addressing his teacher, or Rabbi. Jesus answers to this term (which as I have shown was not used by the disciples) by saying that he is not the same type of Jewish Master that could be found in a Rabbinic school,215 where the student simply listened and repeated what the Rabbi said about the Torah, the Prophets and the Writings. He (Jesus) did not have his own school, but rather a radical way of life, of total abandonment (worse off than foxes and the birds of the air). He does not even have anywhere to put his head.216
To all those who have not embarked on discipleship The person who as yet has not begun his sequela (he was a scribe who did not even know how to address Jesus), it was first necessary to clear some things Jesus seems to be saying to the scibe what master do you want to follow if you dont even know who I am. You want to follow me (not because I called you), and yet you dont know the least about who I am and what it entails to follow me?! Here we should note that Jesus replies only to the word didaskale, Master. There was no need to say more before the scribe clarified exactly the identity of the one he wanted to follow. The disciples As regards the second person in both Luke and Matthew (Mt. 8:21 and Lk. 9:59) Jesus confirms him in the sequela but also lays down conditions: let the dead bury their dead. This has to be a radical decision. By doing the will of Him who is your All, you dont look back to all that you have left behind: once the hand is laid on the plough no one who looks back is fit for the Kingdom of God (Lk 9:62). Conclusion The Servant of God, Joseph De Piro adopted a very powerful phrase as motto for his future Society. This choice also sheds light on the saintly wisdom of your Founder: he did not want simply that the members be part of a societ di Missionarii by going to preach the Word, but also that what they announce be the result of a journey with the Master who has the Word. For this to happen it is necessary that those who announce this experience with the Master have to strive to live the radicality of the life of Jesus, for whom they are ready to leave everything. The first particular word did not disappear; it was woven with
215 The Rabbinical school was called Bet-hassefer (the House of the Book). It lay adjacent to the Synagogue so that it was all one whole complex where the Word of God was studied, meditated and celebrated. 216 The verb klinein together with ten kefalen (rests his head) is the same phrase used by John to describe the death of Jesus (Cf Jn 19:30). Thus he is the Master whose school is the cross. This context tallies a lot with that found in Luke where the disciples follow the master in his journey to the cross, and therefore to glory on the Fathers Right hand.
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the second to make up another particular spirituality: Since Jesus is the one who has suffered so much for me, a sinner, I am ready to go wherever he goes. De Piro met Mgr F. Bonnici After De Piro gave Vassallo the first statutes of the Society, the director of St Josephs suggested to De Piro to meet Canon Francesco Bonnici, the Founder of St Josephs Institute, Sta Venera.217 The Servant of God tried to do this that same day (7th August 1905) but was unsuccessful. On the 17th of that month De Piro went again to Bonnici and succeeded to find him.218 As regards this meeting, Fr Joseph wrote this in his Diary: I visited Canon Bonnici and talked to him about the matter. He told me that considering the nature of the Maltese priest, that he is too much attached to his native country, he qualified my idea as impossible, if something supernatural does not happen. He told me also how he himself had worked towards something similar and that he was not successful. And he added, May be I was not the person destined by Divine Providence. He advised me to cultivate the idea, so that the Lord may help me meet someone. In the meantime he exhorted me towards prayer and that I had not to do any further steps. In the end he repeated to me what Fr Gualandi had told me before, If they are roses, they will flourish.219 For De Piro it seemed that for most of the year 1906 there was nothing worth remembering; he did not write anything before the 18th November. On that day he put down these words: I was in Rome and being the feast of the dedication of the basilicas of Sts Peter and Paul I celebrated mass in St Peters Basilica, in the
217 Cf DPA, Djarju, p. 5. 218 Cf idem. 219 Authors translation. The original: 17 Agosto: Sono stato dal Canonico Bonnici e gli ho raccontato la facenda. Egli mi ha detto che data lindole del prete Maltese troppo attaccato al paese natio; se ben mi ricordo, qualific la mia idea impossibile, qualora non accadesse un fatto soprannaturale. Mi raccont anche come aveva lavorato ad una cosa simile e che non gli era riuscito soggiungendo, forse non ero la persona destinata dalla Divina Provvidenza. Mi consigli di coltivare lidea, che il Signore forse mi far incontrare con qualcheduno. Intanto mi esort alla preghiera e di non fare ulteriori passi, ripetendomi il detto del Padre Gualandi, se son rose fioriranno (Cf idem, pp. 5-6).
Vatican, and exactly on the altar of St Peter. I said the mass in honour of the Apostles Peter and Paul, asking them to help me know Gods will for me and help me do it.220 Returning to Malta the Servant of God again met Vassallo who told him that he had met a certain Mgr E. Debono, the director of the Pia Opera della Santa Missione. The latter showed himself interested in De Piros Society, but from what Vassallo said, De Piro could see that Debono did not understand the contents of the idea: Debono wished that the Servant of God would join him in the Opera,221 the aim of which was preaching in the Maltese parishes. This activity of Debono had nothing to do with De Piros Society. Also, while Fr Joseph appreciated Debonos offer, he could not accept it: being unable to preach because of my sickness, I did not have the courage to offer my help 222 On 10th December of that year De Piro communicated for the first time his idea with Fr George Bugeja, the assistant director of St Josephs, Malta.223 The year 1907 was a bit better for the Servant of God. Fr Joseph met Fr George Bugeja and the latter promised his help. They talked of a community of secular priests.224 No vows were to be mentioned.225 They even mentioned some names of possible companions and agreed to invite them to join in.226 The year after, a certain deacon, John Mamo, showed interest in De Piros Congregation.227 Yet, it was quite clear from the beginning that Mamos plans were different from those of the Servant of God.228
220 221 222 223 224 225 226 227 228 Cf idem, p. 7. Cf idem. Idem. Cf idem, p. 7. Cf idem, p. 8. Cf idem. Cf idem. Cf idem, p. 9. Cf idem.
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The year 1908 offered another hope for Fr Joseph. Archbishop Peter Pace had been wishing to start preparing priests to go to the missions. He therefore wrote to the Superior General of the Millhill Fathers and asked him his advice about the setting up of a missionary seminary. The Superior General answered His Excellency on 30th May 1908 and offered him several advices.229 Archbishop Pace passed on this letter to De Piro. The latter thought this matched with his idea. He in fact asked the Archbishop whether he wanted to start that seminary.230 His Excellencys answer was negative.231 The Servant of God asked the Archbishop whether he wanted him to abandon his original project.232 Pace told De Piro that he was not to do so. Rather he had to try to find priests to join him in the founding of the missionary Society.233 On 26th January 1909 Fr Joseph tried to persuade a certain Rev Prof. Barbara to join him, Bugeja and Mamo. In the meeting there was mention of life in community.234 Barbara agreed but could not leave his mother sick at home.235 Therefore De Piro, Bugeja and Mamo remained alone even during 1909. More than this, even Mamo and Bugeja seemed to have different ideas from that of the Servant of God: while the three agreed on the opening of a house for the teaching of catechism, De Piro on his own formulated the scope and nature of his project in a draft copy of a profession that was to be made by the members of the future institute. After mentioning Our Lady and St Paul as the patron saints of the Society he said that the members must be ready to go wherever necessary. He also presented the Spiritual Exercises of St Ignatius as the basis of the rules and constitutions of the future Congregation: In the name of the Father and of the Son and of the Holy Spirit. Amen.
229 230 231 232 233 234 235 Cf idem, pp. 9-11. Cf idem, p. 11. Cf idem. Cf idem. Cf idem. Cf idem. Cf idem.
We promise in front of God, the Blessed Virgin Mary Assumed into Heaven and St Paul to form part of the Small Society of St Paul the Apostle when the authorisation of the Holy See is granted. The aim of the Company is the formation of missionaries and their sending them where necessary. The Company considers as its own the Book of the Spiritual Exercises of St Ignatius of Loyola, from which it gets its own rules and constitutions.236 On 2nd November 1909 De Piro met Mgr Peter La Fontaine at Fra Diegu Institute, amrun. La Fontaine went there while he was on an Apostolic Visit to Malta.237 Since this very first meeting La Fontaine encouraged the Servant of God a lot. He invited Fr Joseph to write his petition to the Pope.238 In the petition De Piro, Bugeja and Mamo presented a religious institute. Its members were to be missionaries.239 This petition was recommended by Archbishop Peter Pace himself.240 De Piro, Bugeja and Mamo wanted to have a house for the Congregation. In the petition sent to the Archbishop, the Society was again presented as religious and its members were to be missionaries.241 The house was found. It was opened and blessed on 12th June 1910.242 The first two members arrived and the Society was started on 30th June of the same year. 243 The third particular word When Joseph De Piro was still 20 years of age he had at his disposal the nobility with all its riches, high positions in the Maltese civil society, a military career, his artistic talent, a lawyers profession, etc, etc. In order to put aside these many riches and
236 237 238 239 240 241 242 243 DPA, MSSP at the Time of the Founder, p. 6. Cf DPA, Djarju, p. 12. Cf idem. Cf DPA, MSSP at the Time of the Founder, p. 5. Cf also DPA, Djarju, p. 12. Cf DPA, MSSP at the Time of the Founder, p. 5. Cf idem, p. 9. Cf idem, pp. 11, 13. Cf idem, pp. 14, 83. Cf also idem, p. 17.
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instead be consecrated to God in the priesthood he needed quite an internal strength and God provided him with one: the Lord helped him experience the first particular word, the love of the suffering Jesus for him who was a sinner. The Lord wanted De Piro to be the Founder of a Society of which the Servant of God did not know since the beginning neither the when to start it, nor its exact nature, nor its exact aims; De Piro had to be available to the Lords will. All through this period God enriched him with the second particular word I follow you wherever you go. With the beginning of the Society there was again a change in circumstances in the life of De Piro: He had to work for the recruitment of vocations. He was the only breadwinner in the Society; he had to provide for all the needs of the members, whether material or spiritual. He had to accept the fact that several youths who joined the Society abandoned it after getting their secondary education. There came a time when even the first priest of the Society abandoned him after four years of ordination. The Vatican authorities could not understand the main aim of the Society: whether it was one ad gentes or for the Maltee migrants. A few Maltese ecclesiastical authorities did not support his building of the Societys Motherhouse. While facing these circumstances the Founder continued living the love of the suffering Jesus for him who was a sinner. He even continued being disposed to do Gods will unconditionally. But De Piro did not mention any more, anywhere, his Sequar te . Instead he started referring to the third particular word or If the Lord does not build the house, in vain do the workers labour. When he wrote the Original Constitutions for the Society, he quoted Ps 126 (127) before each of the three Fascicoli of the Rule. Mgr Andrea Jarousseau was the bishop with whom De Piro communicated, re: the foundation of the Societys first mission station in Abyssinia. He reminded His Excellency of these Biblical
words in the letter he sent him on 30th October 1927.244 And he referred to the same Psalm twice in his speech on the occasion of the blessing and laying of the foundation stone of St Agathas Motherhouse: Nisi Dominus aedificaverit domum, in vanum laboraverunt qui aedificant eam. Your Excellency, The divine words kindle total trust in us, without any reserve, in Gods help. Better still, they give us strong faith in the first movement of the Principal Agent; they were already chosen and placed at the beginning of the rules which guide the new Missionary Institute which gathered us here for the benefit of its increase and prosperity. These words are, no less fitting and worthy to be remembered today. As everybody knows - Your Excellency - Gods works and not ours, bear contrariety as a sign and as an ornament. In the work we have before us and in our hands, for the span of about fourteen years, there were so many difficulties one after the other, that they could have tired every man. But since it was God who set to work at the task, His servants never lacked courage. Moreover, like a firm and sweet breeze Gods spirit which always accompanied the difficulty blew in the sails of our poor boat, troubled by the waves. And therefore all those who could recognize all the circumstances, whether very close or at distance which during such a long time led to todays solemn occurrence, can understand quickly and well the great happiness which inhabits our soul at this instance. We have arrived at the longed for rite; we can, in Gods name raise our voice, as we in fact do, to invite Your Rev. Excellency to pray and call down from heaven your choosing blessing On the Foundation Stone of this edifice. This Edifice will receive those who, with a generous heart befitting their youth, accepted the invitation they heard from on high to devout themselves to spread Christs
244 Cf DPA, Missjoni Abbissinja (1927-1975), vol iii, Malta 1992, pp. 6-7.
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kingdom on earth through their work. Yes, here these youths are prepared to be able to obey the order of the Lord of the harvest. Euntes docete omnes gentes. Go and teach all peoples. Praedicate Evangelium omni creaturae, preach the Gospel to all creatures. Go and teach all nations. It is here, Rev. Excellency, that we quickly feel sentiment of humiliation and confusion when we start to think about the greatness of the need and the small amount that our work, still in its beginning, can offer - 1700 million, Your Rev. E., are today the inhabitants of the world. Out of these 1700 million, a 1000 million, that is much more than half of them, are still expecting the blessing of divine redemption; they still do not know anything about our Redeemer. Their ears have never heard the sweet name of Jesus who, because of the work of Paul of Tarsus has been ringing on our lips for two thousand years. Therefore when we compare such a large number to our small fold for which today we are beginning this building, no one has to wonder if our senses, the mind and heart feel full of confusion. But, to say the truth; if the gospel event of the widows mite encourages us, on the other hand we look upwards and put our hope in him who is Our most beloved Father because, when God is building, those who build the walls do not labour in vain. We find another consolation in the thought full of truth that Gods power which made everything out of nothing and the power of the God Man who fed thousands of people from five loaves, has never changed and is still there for ever. And the sign of the cross which Your Rev. E. puts today on this Foundation Stone, You as a representative of the Vicar of Christ, as Christ among us, this sign descends also like ointment with balm on all those pertaining to our Missionary Institute; it makes them grow in the spirit of Paul their Father; it makes their hearts similar to his because, as the Chrysostom says, the heart of Paul is the heart of Christ. Then he makes them grow more and more in number so that, in the extensive missionary work, in the infinite enterprise for the salvation of the pagan world, even they have their share as soon as possible. This was the living wish of the holy Pope Pius X while he blessed the beginning of the Institute. This is the ardent wish of the reigning Pontiff, Pope Pius
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XI, the Missionary Pope, whenever he repeats his blessing on us. This is the object so much longed for by us. Here finally we would be able to say that we have heard and fulfilled the commandment of Christ, go and teach. Your Rev. E.! I would be guilty of failing you gravely if I do not take the occasion to give you my thanks today for all the help which you were pleased to give to our small work, since it appeared among us up to the present day. We are therefore not sorry to remember our state in which we then were; without form, surrounded by so much want and defects. For today we feel the satisfaction that we can say that our work, in its foundation, moved and led by Divine Providence, always found in Your Rev. E. that Fatherly help which no one but us can esteem in all its greatness. The cessation of this very devout temple was not the last among favours. To this we can add the proposal of the present meeting and the honour you have been pleased to shower on us by coming among us to bless and place this Foundation Stone with all solemnity. And therefore we feel we are fulfilling our duty when, in front of such a gentle and courageous gathering of our admirers and friends who know how to lift their minds upwards and know how to keep their heart full of the thought of God and of His works. Yes, at this moment we present you our thanks to gain in force as soon as it is united to that of all the others. And we make ours the cherished words of the dear Missionary Pope gloriously reigning while we address them towards you, Your Rev. E., in the most kindled wish so that the Divine Founder of the Church pours always in abundance his graces on this diocese, so much beloved by your paternal heart. Bless, Rev. E.! Bless this Foundation Stone! And may this blessing, together with the blessing which the Father of all christians was pleased to give us today, strengthen the truth that God started this work; that our hope in Gods help which is so necessary, is strengthened. According to what the words of the Royal prophet teach us : Nisi Dominus aedificaverit domum in vanum
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laboraverunt qui aedificant eam . If God is not he who builds the house, those who are building it labour in vain.245 The whole process of the particular words The particular circumstances Joseph De Piro was still a 20 year old law student at the University of Malta when in his vocational discernment exercise he showed that the particular word for him was he who has suffered so much for me, a sinner.21 That same year he abandoned the law studies and went to Rome to start his philosophy and theology. He planned to spend some nine or ten years studying in Rome.22 The particular circumstances The period in between his first year of studies in Rome (1898) and the foundation of the Society (1910) meant for De Piro several changes of circumstances, regarding his studies and the foundation of the Society. While De Piro was experiencing these same changes, the Lord helped helped him discover his second particular word: I follow you wherever you go.23 De Piro was ready to comply with the will of God with the greatest generosity.24 The 1st particular word
The particular circumstances
The 3rd particular word
he, who has suffered so much for me, a sinner.
After the Society was started in 1910, De Piro continued living both the first and the second particular words, but exactly If the Lord because the Society was then founded there was a change of circumstances and does not build there was therefore the need of another the house, in particular word. And the Lord provided vain do the him with one: If the Lord does not build workers labour. the house, in vain do the workers labour. De Piro (and his Society): love for the evangelisation of the Maltese Through catechetics All the members
The 2nd particular word
I follow you wherever you go.
De Piro rented some rooms near the first house of the Society so that the members could teach catechism there. There came a time when he even opened the Societys first house for the teaching of catechism. The Founder accepted the Oratory in order to help the education of the sons of the people. In the charitable institutes the Director organised timetables and syllabi for the teaching of catechism. The Lay Brothers At a time when they were never called so in other religious institutes, De Piro repeatedly referred to the lay brothers as brother catechists. In order to join the Society they had to be able to catechise. Their main apostolate was supposed to be catechetics.
245 DPA, Saint Paul: Almanac of the Institute of the Missions, 1933, Translator: Fr F. Ferriggi mssp, pp. 409-416.
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De Piro (and his Society): love for the poor Maltese of the institutes Studying the Constitutions of the Society one can notice that: In the very first draft, written in his Diary at the end of 1905, the Founder mentioned specifically St Josephs Orphanage as the first among the secondary apostolates of the Society.246 In a letter he wrote to Archbishop Peter Pace on 30th June 1914, De Piro presented the Prospetto delle Regole. In n. 2 he mentioned the case di beneficenza.247 On 10th March 1919 De Piro wrote to Bishop Angelo Portelli. The case di beneficenza were presented as the secondary aim.248 On 10th April 1921 De Piro wrote to Archbishop M. Caruana, mentioning the case di beneficenza.249 On 10th November 1922 the Founder presented the 1st two parts of the Societys Constitutions to Archbishop Mauro Caruana. They included a section called Degli Orfanatrofi.250 On 23rd November 1922 Mgr De Piro was nominated director of St Jospehs Home. Immediately afterwards he introduced the members of the Society in it. On 18 April 1925 the Servant of God accepted St Josephs, Gozo on condition that there would be the members of his Society.
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De Piro and the Society: evangelisation to the Maltese migrants and the ad gentes countries
De Piros (and the Societys) love for evangelisation and the poor of the institutes in Malta made the Founder (and his Society) look even beyond the Maltese shores and in this way after being established in Malta it goes even abroad.251 Again the love of De Piro (and here together with that of the Society) for catechetics and the houses of beneficence could not stop here, locally; it went beyond the Maltese shores: the Maltese migrants and the missions ad gentes. De Piro founded a Society whose secondary aim was the evangelisation of the Maltese migrants Before the foundation of his Society While at the Qrendi Parish, during the years 1904-1907, De Piro was expected to rest in order to continue recovering his health. Instead, he was all the time busy giving his share in the parish apostolate. Besides this pastoral contribution, he started working concretely for the setting up of his Society. He consulted his spiritual director continuously. On 16th January 1905 he shared his
251 DPA, Djarju, p. 2.
246 247 248 249 250
Cf idem, p. 6. Cf DPA, MSSP at the Time of the Founder, p. 25. Cf idem., pp. 83-86. Cf idem., pp. 124-125. Cf idem., p. 129.
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project for the first time with Fr Emmanuel Vassallo, the director of St Josephs Institute, Malta. The latter told De Piro to put his project to writing.252 Fr Joseph hesitated for some days, but at last, on 7th August 1905, he presented to Vassallo his written idea: A Society of Missionaries The main aim, as the name of the Society indicates, is the foreign Missions. We can start from: 1. ..., 2. The Maltese colonies abroad ... 3. ... 253 Therefore as early as 1905 De Piro was already presenting the work among Maltese migrants as one of the secondary works of his Society. In the petition proposed by Mgr La Fontaine to De Piro on 2nd November 1909 and written by the latter the following day, the evangelisation to the Maltese migrants was presented as primary among the apostolates of the Society, a religious society set up to form missionaries, first and foremost for the colonies of the Maltese abroad. 254 La Fontaine kept his word and presented De Piros petition to the Pope, after which the Apostolic Visitor wrote to the Servant of God this letter: Cassano Ionio - 27-1-1910 My dear Fr Joseph, I informed the Holy Father about your petition, and explained it to him. He was happy about the idea, and entrusted me to inform you that he sends his Apostolic Blessing upon you and your companions.255
But La Fontaine continued saying that, To me it seems that the project must be formed on that of Mgr Coccolo, that for the Italian migrants. It would be good if you talk toFr Vella sj,who can help you a lot because his long experience among the Maltese in Greece.256 It was therefore quite clear that La Fontaine got the impression that De Piros Society was for the Maltese migrants! And he could have got it from no one if not from De Piro himself! On 6th June 1910 the Servant of God, together with Bugeja and Mamo, wrote to the Archbishop of Malta, Mgr Peter Pace, asking him the permission to open a house for their Society, which will be the home of the members of a religious Society with the aim of forming Missionaries, especially and first of all, for the Maltese colonies abroad. 257 De Piro found the House and asked Archbishop Pace to open it and bless it. His Excellency accepted and the inauguration celebration was held on 12th June 1910. On that occasion the Founder read an address to the Archbishop and in it repeated the scope of the House: Your Excellency, Today, in asking you to bless and officially inaugurate this Little Home of St Paul, we feel consoled and also a bit confused. This will be the home for the members of a religious Society with the aim of forming Missionaries, especially and first of all, for the Maltese colonies abroad.258 As was expected the Founder informed his benefactor, La Fontaine, with this step forward. On his part the Apostolic Visitor answered De Piro on 30th June 1910. After encouraging Fr Joseph, La Fontaine assured him that, The good Maltese living far away from their country will receive other very great helps.259
256 257 258 259 Idem. Idem, p. 9. Idem, p. 13. Idem, p. 15.
252 253 254 255
Cf idem, p.4. Cf idem, p. 6. DPA, MSSP at the Time of the Founder, p. 5. Idem, p. 7.
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After the foundation of his Society After its opening and blessing, the Piccola Casa di San Paolo, on 30th June 1910, welcomed in it the first two members.260 De Piro had asked Mgr La Fontaine for a blessing from Pope Pius X. On 9th June 1911 La Fontaine wrote to a certain Mgr Bressan, an official at the Vatican, and asked him for this blessing. La Fontaine presented De Piros Society as, a Holy Union of Priests and Catechists, with the aim of dedicating themselves for the special education of the large Maltese colonies in Corf and Tripoli.261 On 30th June 1914 De Piro asked the Auxiliary Bishop and Apostolic Administrator, Mgr Angelo Portelli, the permission for the members of his Society to wear the habit. Attached to this petition De Piro presented also a Breve Prospetto delle regole dellistituto per le Missioni Estere. As regards the aim of the Society, the Founder was quite clear, 2. The aim of the Little Society will be that of helping nations especially and first of all those Maltese living abroad ...262 Although Mgr Emmanuel Vassallo did not join the Servant of God in the concrete initation of the Society, Vassallo helped a lot his old friend in its first years. De Piro had received a Rescript from the then Congregation of the Sacraments. In it there were some words which neither De Piro nor Vassallo could understand well. The latter, on 25th November 1916, wrote to one of his friends in Rome asking for a clarification. In this letter Vassallo told also this to his friend, Don Archangelo Bruni: Mgr De Piro, with the blessing of Mgr Pace, founded this Society for the Maltese living abroad. He does not, however, intend to limit the Missionaries exclusively for the Maltese, but also for others who are in need. The main aim of the Society, however, remains the Maltese living abroad.263 Vassallo had the right to put down these words about De Piros
260 261 262 263 Cf idem, p. 18. Idem, p. 22. Idem, p. 25. Idem, p. 48.
Society because the latter had talked a lot to him about the Society!264 De Piro continued mentioning the migrants even when facing misunderstanding regarding the principal aim of his Society. It has already been said that two were the youths who joined the Society of De Piro on 30th June 1910. One of these, John Vella, intended to become a priest. Five years after joining, Vella was nearing the minor orders. Therefore the Founder wrote to Pope Benedict XV, asking him the permission for his student to be ordained titulo missionis. The answer from the side of the Vatican was already indicating doubts about the principal aim of the Society: Extract of a letter (3th December 1915) written by Dr Giuseppe Sebastiani, from the Vatican. Regarding the petition asking that the student Giovanni Vella be ordained titulo Missionis, the Sacred Congregation would like to have further information regarding the Institute of the Little Home of St. Paul for Foreign Missions: whether it depends on the Congregation of Propoganda Fide and whether it had previously presented such petitions.265 The Servant of God answered Sebastiani on 4th January 1916: In reply to your letter dated 3th December 1915, regarding my petition to have Giovanni Vella ordained titulo Missionis, I would like to point out that It is primarily aimed to help the Maltese who are living away from their country and lack spiritual assistance. The Institute does not depend on the Congregation of Propoganda Fide. This is the first time that such a petition is being put forward.266
264 DPA, Djarju, pp. 4, 5, 7, 8. 265 DPA, MSSP at the Time of the Founder, p. 29. 266 Idem, p. 30.
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Sebastiani answered back on 8th February 1916; De Piros Society was being considered by the Vatican as having been set up for the Maltese migrants: Extract of letter (8th February 1916) of Dr Giuseppe Sebastiani from the Vatican. Regarding the petition by Giovanni Vella to be ordained titulo Missionis, I am sorry to inform you that, seeing that the Institute of the Little Home of St Paul aims solely to minister to the Maltese living abroad and not for other Missions, the Sacred Congregation of Sacraments cannot grant this privilege for the ordination.267 This was in fact the instance when De Piro, because of his mentioning of the Societys evangelisation to the Maltese migrants, experienced the first of a serious of setbacks as regards the canonical approval of the Society. At such a moment the Servant of God remembered his friend and benefactor, Bishop La Fontaine. He wrote to him and told him that, The Sacred Congregation of the Sacraments, after asking and getting some information about the Society, answered negatively, saying that the Society is founded only for the Maltese and not other nations and infidels.268 De Piro did not stop here. Although the answer of the then Congregation of the Sacraments has been considered by the Founder as negative, it offered him an opportunity where he could explain better to La Fontaine what he had in mind as regards the aim of the Society: although the evangelisation of the Maltese migrants was not the main scope, he was quite clear about his wanting to continue with it: First of all, as you can see from the note enclosed, when saying primarily, we do not exclude other possibilities, as the Sacred Congregation assumes. The Little Maltese Institute might, in future, have the honour to send Missionaries to non-Christians in any part of the world. However, Your Excellency, surely understands that it would be preposterous on our part to harbour such an
267 Idem, p. 29. 268 Idem, p. 31.
idea. Moreover, I wanted the ordination to assume a missionary character in order to impress upon the minds and hearts of young men the missionary idea. You know how much the Maltese are attached to their country.You will understand, therefore, that the idea of Foreign Missions would not be immediately accepted.269 La Fontaine answered De Piro on 28th July 1916. In this letter, the Patriarch of Venice showed the Servant of God that for him the Society was one for the Maltese migrants. It was obvious; he got this impression from his contact with De Piro, the one who showed so much love for the evangelisation of the Maltese away from their country: To obtain the titulo Missionis for the sub-deaconate ordination of your young Missionary, I suggest that you write a short and clear presentation, the aim and the statutes, of your little Society, highlighting the good that the Missionaries do while ministering to the Maltese living abroad Your presentation, together with the petition, should be addressed directly to the Pope.270 Mgr De Piro did what La Fontaine had told him: on 22nd August 1916 he wrote to Pope Benedict XV. Again, although he was eager to get the titulo missionis for his first member to be ordained priest, and at the same time he also knew that mentioning the work among the Maltese migrants would hinder him from getting this titulo, he did not keep back from mentioning this apostolate when writing to the Pope, in 1910 the Institute for Foreign Missions was set up, having as its primary aim the Maltese living abroad271 Even Mgr Mauro Caruana, the Archbishop of Malta, who wrote his recommendation at the end of De Piros letter to the Pope, referred to this evangelisation of the Society to the Maltese migrants, in the future it will do immense good to the Maltese living abroad
269 Idem, p. 31. 270 Idem, p. 33. 271 Idem, p. 37.
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272 It is obvious that Archbishop Caruana was influenced by no one but by De Piro himself! In a letter written to a certain Fr William Bonett, De Piro reminded the latter about the difficulty of the Maltese diocesan priest to leave his native country and go abroad. At the same time the Founder tried to make Bonett hope in some other help, the members of his own Society: during Mass, however, remember our nascent Institute for Foreign Missions, so that the Lord, at last, will give us some fruits after so many toils and sacrifices. One student has started his theology studies, another is to start soon his philosophy studies, while others are doing the matriculation. Some day we might go as far as Australia. Believe me, notwithstanding the fact that the Society is still small, work is hard and requires a lot of patience. Thus, help us with your prayers and perhaps, one day, one of our Missionaries of St Paul could join you. I would very much like to see the Tertiary Franciscan nuns open a home in Australia. I believe that they will be of great spiritual help to the Maltese living there, thus addressing the needs that you pointed out in your last letter to His Grace. I think they would do some good if they teach catechism; many of them know some English and Im sure that they will pick it up well after a short time there.273 Fr Bonett wrote again to De Piro in June 1917. No reference was made to the Societys work with the Maltese migrants. Bonett wrote to the Servant of God about the big need of priests in Australia and appealed to Monsignor to find some from among the diocesan clergy who could go to Australia.274 Fr John Mamo had been one of the two priests who had helped De Piro to start the Society, but who after a short while abandoned the Servant of God in order to start something on his own. Propaganda Fide had asked the Archbishop of Malta information
272 Idem, p. 38. 273 Idem, p. 46. 274 Cf idem, pp. 61-66.
about this priest and his initiative. Bishop Angelo Portelli, the Auxiliary Bishop, wrote in the name of Archbishop Caruana on 20th December 1918. After answering the Congregations query, Portelli mentioned De Piros Society. Propaganda Fide showed interest in the Society of De Piro and asked more information about it. Portelli told De Piro about this and asked the Servant of God to supply him with this information. De Piro wrote to Portelli on 10th March 1919. In the section about The Development (Lo Sviluppo) he put down these words, The Society of St. Paul the Apostle is a Missionary Society tries to help those people who lack evangelical ministers, starting with the Maltese abroad 275 This information was sent to Propaganda Fide. Cardinal Van Rossum, the Prefect of Propaganda, answered by an encouraging letter to Portelli. He also asked the Auxiliary Bishop to tell him whether De Piro intended to bind the members with the religious vows. The Servant of God tried to solve this difficulty of the Congregation by several letters and through Mgr Portelli, but another problem which the Founder had already faced, cropped up: whether the Society was one for the ad gentes countries or for the Maltese migrants: First of all, Mgr De Piro needs to clarify better the aim of the Institute. In your letter, one reads: The Institute tries to help those people who lack evangelical ministers, starting with the Maltese abroad, etc.. Now, putting the ministry to the Maltese living abroad as a priority might hinder the growth of the Society. Missionary societies have as their principal aim the spreading of the Faith among non-Christians either of the entire world or of a particular region. Thus there are missionary societies for Africa, China, etc. Please see whether Mgr De Piro has similar ideas. If he deems fit to accept these changes I would send him statutes of Missionary societies on which to model his rules. That completed, you will receive from the Holy See the authorisation to canonically erect the Institute.276
275 Idem, p. 84. 276 Idem, pp. 95-96.
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De Piro decided to go himself to Propaganda Fide in order to talk directly to Van Rossum. According to a letter sent to La Fontaine, De Piro was in Rome on 9th April 1920. From further correspondence we know that the Servant of God met the Prefect of the Congregation and the Founder got the impression that things were clarified.277 On 18th May 1920 Maltas Archbishop, Mauro Caruana, sent more information to Propaganda Fide. Obviously this was supplied by De Piro. In it there was again mention of the Maltese migrants: Can., Joseph De Piro, of the Maltese Diocese, humbly states that, being encouraged by Mgr Pietro la Fontaine, Apostolic Visitor to our diocese, and comforted by the Apostolic Benediction of His Holiness Pius X, has founded , in 1910, a Religious Society for the Foreign Missions, starting with the Maltese living abroad.278 In spite of De Piros personal visit to Van Rossum in Rome, and Portellis just mentioned letter, Propaganda Fide could not see the ad gentes aim of the Society. In fact the Founder received a letter sent to him from the Congregation on 26th July 1920. In it Mgr Camillo Laurenti, on behalf of the Prefect, went as far as saying to De Piro that for any future needs he had to contact the Congregation for Religious: I would gladly have dealt with it myself if the Society was meant for the evangelisation of non-Christians; however, I see that it is aimed to help the Maltese living abroad Therefore, you need to address your needs to the Sacred Congregation for Religious279 The Founder was obviously shocked by the letter of Propaganda Fide, but, still, in his written reaction he did not say that he changed his mind about one of the secondary aims of his Society, the evangelisation of the Maltese migrants: I have already explained that ministering to the Maltese living
277 Cf idem, pp. 110, 111. 278 Idem, p. 103. 279 Idem, p. 105.
abroad does not exclude the conversion of non-Christians. On the contrary, the country would look favourably upon the nascent Institute which ventures towards the vast field of the nonChristians only after having acquired a certain experience.280 On the same day, 18th August 1920, De Piro wrote also to another friend of his, Don Archangelo Bruni, an official at the Congregation of the Sacraments. He asked him to see to the difficulties met with by Propaganda. In this letter, De Piro also said to Bruni that: Without me pushing, but simply through Divine Providence, I found myself in contact with the Congregation of Propoganda Fide ... since this Institute has as its aim the conversion of nonChristians, but for practical reasons, starts with ministering to the Maltese. In Africa, where there are Maltese colonies, there are also non-Christians and I believe that Egypt is still under the jurisdiction of Propoganda Fide.281 Bruni did what he was asked to do by the Servant of God and on 16th September 1920 communicated his findings to De Piro, The difficulty about the approval of the Institute by Propaganda remains because the Institute is not directly connected to the conversion of the infidels, but to the Maltese living abroad. According to the new Code the approval pertains to the Congregation of Religious.282 In the letter written to De Piro on 26th July 1920, Mgr Laurenti had offered that Propaganda Fide would recommend the Founder and the Society of St Paul to the Congregation for Religious. De Piro accepted this offer in his letter written to Laurenti on 18th August 1920. Propaganda wrote to the Congregation of Religious on 18th November 1920. It could not but present De Piros Society as a one for the Maltese migrants: The undersigned Card. Prefect of the Sacred Congregation of Propoganda Fide would like to inform your Eminence that in Malta, Mgr Joseph De Piro has, a few years ago, started an Institute
280 Idem, p. 110. 281 Idem, p. 111. 282 Idem, p. 112.
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for Foreign Missions under the name of Little Home of St. Paul. His intention is to make the Institute a religious Congregation with simple vows. This Sacred Congregation was interested in this Institute since it supposed that the founder wanted to found a thoroughly missionary society. When Propoganda asked Mgr De Piro to clarify the aim of the Institute, he declared that the first aim would be to minister to the Maltese living abroad, and then, in the future, for the conversion of non-Christians too. Thus, this Scared Congregation has informed Mgr De Piro that such an Institute does not fall under the aegis of Propoganda which deals with Institutes aimed exclusively at the evangelisation of non-Christians, and that he needs to be in contact with the Sacred Congregation for Religious. Mgr De Piro, however, in a letter dated 18th August, expressed his disappointment for the interruption of his relationship with Propoganda, from which he expected a boost in missionary spirit. He then, once again, clarified the aim of the Society, saying that the ministry with the Maltese was a means intended to conquer the favour of the Country for the nascent Institute; the aim remains always the evangelisation of non-Christians. I am sending all correspondence, and ask your Eminence to decide upon the wish expressed by Mgr De Piro to remain linked to the Sacred Congregation of Propoganda Fide. His Institute aims to help the Maltese and also the evangelisation of non-Christians. Anyway, I would like to ask you to look kindly upon this nascent Institute from which one rightly hopes to see good fruits for the good of souls.283 From the Congregation for Religious, Van Rossum was told that De Piros Society was accepted there, because, the evangelisation of non-Christians towards which the founder aims,is still something that seems far away; whereas the immediate aim would be that of ministering to the Maltese living abroad.284 The Congregation for Religious, on 4th February 1921, wrote also
283 Idem, p. 116. 284 Idem, p. 118.
to the Archbishop of Malta, Mauro Caruana, telling him that the next step was not the approval of the Society by the Vatican but by him as the Local Ordinary.285 It could have been that Archbishop Caruana was not quick in passing on to the Servant of God the letter of Propaganda Fide of 4th February 1921, regarding the canonical approval of the Society. This could have been the reason why De Piro wrote to Don Archangelo Bruni on 14th February 1921 and asked him to whom he had to write in order to get the canonical erection of his Society, whether to Propaganda Fide or the Local Ordinary.286 Also, on the 14th of the same month Caruana wrote to the Holy Father asking him the permission for two other members of De Piros Society to be ordained titulo missionis.287 This last letter of Caruana might have been passed on to the Holy Father through Don Bruni. In fact the latter wrote to the Servant of God on 11th March 1921 and told him that: the permission for the ordination titulo missionis of two of the members of his Society was acquired; from then on De Piro had to write to the Congregation for Religious.288 The latter meant that the Vatican still considered the Society as set up for the Maltese migrants! Led by Brunis letter of 18th May 1921, but more and more by that of Propaganda Fide of 4th February of the same year, the Servant of God wrote to Mgr Mauro Caruana, the Archbishop of Malta, on 10th April 1921, asking His Excellency to declare La Compagnia di San Paolo a religious congregation. In this petition De Piro still said that the scope of his Society was, the Foreign Missions, starting with the ministry to the Maltese living abroad.289 Attached to this letter to Archbishop Caruana the Servant of God sent also a
285 286 287 288 289 Idem, p. 120. Idem, p. 122. Idem, p. 121. Cf idem, p. 123. Idem, p. 124.
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Prospetto delle Regole della Compagnia di San Paolo. Even here the Founder was quite explicit, ... tries to help those peoples who lack evangelical ministers, starting with the Maltese living abroad 290 In the Original Constitutions The Archbishop of Malta canonically erected La Compagnia di San Paolo on 14th November 1921. His Excellency, Mauro Caruana, also asked De Piro, that within six months you present to us an extensive, exhaustive and complete version of the constitutions with which the above mentioned Society is to be led.291 In fact the Founder presented the rules guiding his Compagnia di San Paolo.292 These rules are not exhaustive and complete.., but they substantially outline the character of the Society.293 And this especially as regards the apostolate of the Society with the Maltese migrants. In fact in the section Prospetto De Piro has very clear words, to save souls by helping those peoples which lack evangelical ministers, starting with the Maltese colonies abroad294 The Saint Paul: Almanac of the Institute of the Missions In the Saint Paul: Almanac of the Institute of the Missions, De Piro also referred to the evangelisation his Society was going to do among the Maltese abroad, Since the aim of our Institute is the foreign missions and they will start from the Maltese far away from their country 295 In the same year the Founder presented some information about The Detroit Mission. He made reference to two Maltese Capuchin Friars and to Bishop George Caruana,
290 Idem, p. 125. 291 Authors translation. The original: ut infra sex menses Nobis exhibeat per extensum et modo exhaurienti et completo statuto sue constitutiones, quibus supradicta Societas regenda est (Idem, p. 126). 292 Idem, p. 129. 293 Idem. 294 DPA, Scritti di Mons. G. De Piro, vol. i, p. 1. 295 J. De Piro, Saint Paul: Almanac of the Institute of the Missions, 1923, p. 51.
another Maltese, who had worked there. De Piro also mentioned Fr Michael Borg, the priest who was helping the Maltese at that moment. The Servant of God ended his article by referring to a letter this Fr Borg had sent him some time before, which means that De Piro had some sort of contact with Borg who was evangelising to the Maltese in Detroit: We thank heartily the already mentioned Fr Michael Borg for his letter he sent us together with some temporal help: this letter encouraged us to continue to strive in the vineyard of God for the good of others. We also hope that his very beautiful wishes, which are also our wishes, will be fulfilled in the future; we wish this wholeheartedly in our Lord Jesus Christ.296 The wishes mentioned in this letter of Borg were undoubtedly related to the future work of De Piros Society. Why De Piro was so determined to evangelise the Maltese migrants The Servant of God also tried to explain to the readers of his Almanac the why of his evangelisation to the Maltese abroad. In one article he referred to and commented about the contents of a report made by Mr Henry Curmi, who had been appointed Maltas Commissioner for Australia on 1st January 1929:297 There are many interesting things in the report of Captain Curmi, the Commissioner of Malta in Australia. They are interesting both for those who think of opening the way for Maltese emigrants as well as for those who have to leave their country and seek other countries to earn their living. After he stressed that the emigrant must have that technical and so to call it material formation which sustains him in totally foreign land, he then continued to say, and quite fittingly that one must strengthen the emigrants will to remain his own master without being buffetted by things which may wreck the principal aim for which he arrived in a country other than his own; in this way instruction and external education
296 Idem, p. 56. 297 Cf L. Attard, The Great Exodus (1918-1939), Malta 1989, p. 112.
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reach their fulfillment. To arrive at this point it is most necessary to generate in good condition his faith and to help it strike root more and more. It may be- and it probably is- this lack of ability to behave externally according to the teaching present in ones soul and ones faith, which drives the emigrant not only to moral but also to material loss. And so Captain Curmi goes into greater detail; he suggests also a course of religious instruction together with other teaching. In this way, one always strengthens more ones belief so that one finds the straight path illuminated for him although one finds oneself, in difficulties, in mist and even in darkness when he is away from his people, his relatives and friends. The reason is clear because, as the Kings image on a coin wears away through use, likewise can happen upon our souls to our faith. The worries and the vanity of this world, the errors and falsities which prowl around our souls like serpents, quite often blur the impression of the faith which we receive together with baptism. And just as the Kings image is subject to blurring more or less according to the hardness of the metal in which it is impressed, so faith and strength of character in the soul of man go together. Therefore it matters a lot to strengthen, for his own benefit the will of the emigrant. In this way, he feels and accepts the responsibility of his character according to his faith; he does not become a slave of the spirit of the world; he is not fickle like the weather cock that veers with every change of wind. Although the metal alloy is still very soft, the kings image is always very clear until coin is still in the mint; let alone until it is still under the press. But when the coin starts to be transferred from one bank to another, from one hand to another, the story is completely different. We can say the same for the Maltese emigrants faith. There is no danger of losing his faith although he did not think of strengthening his faith until he is in his country. The external practice of religion as it is in Malta linked to the others good example are like a seal which often press on his soul and prevents the faith, so to say, to lose its features. But when the emigrant leaves his country, his home, when he is separated from his relatives and friends, when after a few days he suddenly finds himself in areas totally foreign to him where
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religion is not so widespread and professed as it is in Malta, when he is surrounded by people whose customs are totally different from his own, he looks inwards upon his soul. We assume that everything goes right if there he finds something to stand surely on behalf of what he left in his country. But that danger mentioned in the Commissioners report begins if he does not succeed to meet the roots of his faith when he seeks deep within his soul at the first somewhat strong wind let us therefore hold fast to Mr Curmis wise suggestion. Let us hope with our whole heart that he who is in power strives that these be implemented for Maltas honour and for the spiritual and temporal benefit of those who have to leave their country to earn their living.298 De Piro: a promotor of the first evangelisationor his evangelisation ad gentes Whether in the world in general, in Europe or in Malta specifically, there existed during the last years of the 19th century and the first decades of the 20th century a strong missionary spirit. Joseph De Piro lived in this environment. And this could not but help a lot in making of him a man full of missionary zeal! Fr Angelo Mizzi OfmCap., dedicated nine pages of Volume II of his LApostolato Maltese to short biographical notes about the Maltese diocesan priests who had spent their whole life or part of it working in the mission countries. It is most interesting to say that the same Mizzi has felt it his duty that at the end of this collection of short lives he put a special note about someone who had never left Malta for long, but who could rightly be put side by side with the Maltese missionary heroes: A special mention goes to our own Missionary, Mgr De Piro ... God called him back just two weeks before his mission trip to go to the Maltese Mission in Ethiopia All Maltese could see in him the profound and generous attitudes of a true apostle and missionary, even though he never set foot on a mission land.299
298 DPA, Saint Paul: Almanac of the Institute of the Missions, 1930, pp. 266-267. 299 Pp. 65-66.
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The publication of the Saint Paul: Almanac of the Institute of the Missions The Servant of God was convinced that God calls every member of the Church to participate in one way or other in the missionary aspect of the Church. This is what the Founder meant when he narrated the story of the chimney sweeper: A little youth who was a chimney sweeper was full of enthusiasm after he heard a conference on the missions. Although in his pocket he only had enough money to buy some food, he put four pence in the bag. A day later, one of his friends saw him well washed and clean, well dressed and hurrying with a certain unusual graveness. Where are you going? He asked him. - I am going to a Missions meeting. You?.. why are you going there? - What do you mean?! Why are you saying that? I am going because now I have joined the missionary enterprise and I want to see how things are going. And truly the little chimney sweeper was right. Because to interest oneself in the matter one need not but pray, or give something, pray and give, compels others to give and compels others to pray. Because the matter of the missions concerns everybody. In fact Our Lord Jesus Christ was addressing all of us when he said the following words, I have other sheep which are not of this fold and it is necessary that I gather these also to hear my voice and so there will be one shepherd(St John 10:16), he was recommending and entrusting us with the souls of those who are still in the darkness of paganism. Let us reflect well on these words and if we have not joined the affair of the Missions, Let us join quickly. At least we will walk with the little chimney sweeper; otherwise we shall lag behind him.300 Because of the above mentioned conviction, De Piro, in 1922, started publishing the Saint Paul: Almanac of the Institute of the Missions. In it he presented parts of papal missionary encyclicals,
300 DPA, Saint Paul: Almanac of the Institute of the Missions, 1926, p. 152.
summaries of them or papal speeches.301 He also brought to the readers information and news about activities in favour of the missionary dimension of the Church.302 Not to mention the many short biographies of missionaries303 who dedicated their lives to evangelisation.304 But in the Almanac, the Servant of God presented also his own deep theological and spiritual convictions. De Piros own missionary convictions as contained in the Almanac First evangelisation, a sublime evangelisation The Founder was quite clear about this truth, If the work to defend and maintain faith where it is already planted and in blossom is divine, it is no less sublime and no less dear in front of God and profitable and salutary for your neighbour the engagement undertaken to scatter and to erect it where it is not yet present ...305 It is God who calls the evangelisers and sends them to the ad gentes countries Before starting his article Malta and Gods call to the Missions De Piro quoted some of the words Christ said to his disciples before his leaving them in order to go to his Father: Go therefore and make disciples of all nations (Mt 28,19). This command of the Lord shows quite clearly who is the sender of the evangelisers.306 The Servant of God started the same article just mentioned by these words, Before going up into heaven, Our Lord Jesus Christ
301 Cf idem, pp. 143-144; 1927, pp. 183-184; 1929, pp. 240-242; 1930, pp. 256-258. 302 Cf idem, 1925, pp. 128-129; 1926, pp. 136, 151-152, 153; 1927, pp. 164-166, 183184; 1928, pp. 191, 203-209, 441; 1929, p. 250; 1930, pp. 256-258; 1931, p. 303. 303 Both Maltese and foreign. 304 Cf DPA, Saint Paul: Almanac of the Institute of the Missions, 1922, p. 22; 1927, p. 180; 1928, pp. 209, 213-214, 221; 1929, pp. 221-227; 229-230, 244, 249-250; 1930, pp. 269-270, 272-274, 286, 293; 1931, pp. 320, 321, 324-325, 332-333, 342; 1932, pp. 367-368, 370-372; 1933, p. 438. 305 Idem, 1927, p. 183. 306 Cf idem, 1930, p. 288.
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ordered his apostles and disciples gathered around him and in their person all those who were to come instead of them, to go throughout the world and preach the Gospel.307 The missions ad gentes are set up in the name of God Through his St Paul: Almanac of the Insititue of the Missions De Piro tried to keep especially the Maltese informed about the missionary activity of the Church. In the 1925 edition he presented an article about the Missionary exhibition that was opened in the Vatican Gardens on 22nd December 1924. On this occasion, Cardinal William Van Rossum, Prefect of Propaganda Fide, presented the exhibition to the Pope through a speech he addressed to His Holiness. Pius XI answered Van Rossum by another speech. The Servant of God chose these words from the speech of the Pope, The Pope also spoke about the aim for which this missionary exposition was set up, namely in honour and glory of almighty God whose name all the missions bear308 Missionaries are working for God In 1927 Pius XI initiated the World Missionary Day. The year after, De Piro wrote a few words about this first Mission Day; he told the readers of his Almanac what the members of his Society did on such an occasion. In his presentation the author was quite clear about for whom the missionaries were working, In the morning the Blessed Sacrament was solemnly exposed and we began an hour of Adoration in front of Jesus in the Blessed Sacrament, the Lord of the vast estate of the missions. Through our insignificance we asked him as much as is possible for us to help those poor missionaries, who for him left their country309
In fact Jesus is the Master of the missions Mgr De Piro presented Jesus Christ as, the Lord of the vast estate of the missions310 For De Piro the missionaries are those who... have their hearts full of the love and zeal for God;311 live a balance between the spiritual and the material aspects of their lives;312 bring the non-believers to God;313 try to recognise each day Jesus Christ;314 work in order to implant the love of God in the hearts of the non-believers;315 help Jesus save everyone;316 work to make known to everyone the love of the heart of Christ;317 work for the enlargement of the Church;318 spread the faith where it is not yet existent.319 What is faith according to the Servant of God the civilization and a holistic amelioration of humanity;320 the giver of life;321 no faith: no light;322 introduces liberty in human society;323 the light of truth.324
310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 Idem, p. 199. Cf Idem, p. 213. Idem, p. 197. Idem, p. 213. Idem, 1925, pp. 128-129. Idem, 1928, p. 199. Idem. Idem. Idem, 1925, p. 129. Idem, 1926, p. 151. Idem, 1924, p. 88; 1928, p. 207; 1931, p. 332; 1933, p. 436. Idem, 1926, p. 152. Idem, 1924, p. 28; 1926, pp. 151,152; 1929, p. 249; 1930, p. 288; 1933, p. 436. Idem, 1928, p. 207. Idem, 1925, p. 129; 1933, p. 436.
307 Idem. 308 Idem, 1925, p. 128. 309 Idem, 1928, p. 199.
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The tools of the missionaries According to Joseph De Piro, the missionary has to use certain tools in order to do his evangelisation: not a war of swords however, but of more potent arms of the evangelical words. These pierce the hardest hearts not by cannons but through good customs which demolish the terrible fortresses of vice; a war of peace, not of sorrow; not a war of loss but of victory and of certain victory; of triumph and not of a domination which ends, but a kingdom of heaven which lasts for ever and ever. This shout Domine, da mihi animas induced Pope Pius XI to encourage and help the works of the missions so that he would be able to arrive in far away countries and penetrate the reign of the devil and here triumph and enlighten with the light of faith while he sows the seed of truth. Mission work consists in this: in nothing but the continuous and hard sacrifices of those who become messengers of the word of God for the salvation of souls to go on fulfilling the gentle prayer of some holy persons who with a great and holy greed wished always to gain a very large number of souls who are far away from God. To teach the christian religion and to persuade the infidels from their deceptive superstitions what care wont the missionaries take and to which limit of patience wont they go? Will sick pagans lack the care of some sisters? With what attention and gentleness do they behave towards abandoned babies; and how they behave towards children prepared for baptism and for the First (Holy) Communion? And just as the mission takes care of the soul, it also cares for the body by civilizing their bad customs, by exercising them in trades, in the sciences and in many other worthwhile matters.325 The importance of contemplative religious in the missions In the Almanac, the Servant of God wrote also about the importance of contemplatives in the missions: Apart from what
325 Idem, 1933, pp. 435-436.
we have said, in this letter (Rerum Ecclesiae of Pope Pius XI) there is a recommendation which all the people of lively faith will understand well. The Pope in fact recommends that in the countries of the missions, wherever possible, contemplative religious orders are to be erected; these are of sublime importance. In fact as Moses they pray from the height of the mountain receiving the power and victory o the combatants at the plain which no weapon and human fervour will succeed in overcoming.326 The indigenous clergy The necessity of the indigenous clergy About the necessity of the indigenous clergy De Piro made two contributions: Lately we have seen the missions flourishing. We owe this not only to the great zeal lit in the hearts of the christians for the Popes calls; it is also a result of the indigenous Clergy. This means that the priests who have been ordained come from the mission country itself. From its early days, the Church has always understood the necessity of the local clergy. Called also for Gods service, they can become priests and work among their other Brothers as you can see in the picture where the seminarians (young men from the same country) are gathered together with their Rector Friar Joachim from ejtun and the Bishop, Mgr Andrew Jarusseau is blessing them. In fact if we look at the Apostles, we find that in their wanderings throughout the world, they always sought to leave others chosen from among the people of that same place instead of them. They consecrated bishops who then took care of and nurtured that teaching given them. Our Countrys history is also an evidence of this. When the Apostle Paul embarked on our island and preached the doctrine of Jesus Christ, he consecrated Saint Publius as Bishop so as to keep and develop the teaching which he had left
326 Idem, 1927, p. 184.
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Pius XI our Pope did not refrain to give a most clear proof of how much he has at heart the indigenous clergy. We can see this in the solemn consecration of those six chinese bishops whom he himself wanted to consecrate in St Peters basilica two years ago. The Popes wish in this matter is always being fulfilled and the indigenous clergy is always increasing and growing; as a result of this the spreading of the catholic religion grows with it. Let us therefore pray to God so that He continues to further this work which is so beautiful and necessary for the salvation of souls.327 The first Ethiopian Bishop The Work of Saint Peter consists in prayer and collections so that, young people in the areas of the Missions would be able to be well led in the seminaries and promoted to holy orders. So, those who belong to the same race would be won over for Christ or strengthened in His faith in a shorter time. A look at those areas which have known the Gospel for some time but which still lag behind or are very backward in Gospel teaching because no one thought to set up the indigenous clergy is enough to show us the importance of such work. We also find that in some areas christian instruction brought with it every type of development in every field of civilization; able men in every trade and profession arose but we find neither bishops to head nor priests to strengthen the faith in Christ by their teaching and all the wealth it brings with it because no provisions were made for the indigenous clergy Abyssinia is one of the areas where the work of Saint Peter is set up successfully. At Harrar, under the leadership of the industrious Bishop Mgr Jarosseau there is a seminary where young people who feel Gods call can be taught and led to become priests. Many a time, our Brother Joseph told us that he meets these indigenous priests. This is a fact of consolation and also of admiration to us. Consolation because we feel new new courage when we think that in this Mission Field complete work is being performed which
327 Idem, 1929, pp. 240-242.
in fact gives us great hope for the future. In fact, since our just visible Institute started to get involved with this Mission at Friar Mizzis hard work, we started to feel for it and to wish it every type of prosperity. A fact of admiration because we ourselves know the large sums of money one needs to raise up children to the priesthood and the enormous obstacles one meets even in a country where the Church is spread everywhere and so firmly erected. The work in favour of the indigenous clergy was fruitful not only in the priesthood but also in its fulfillment. In fact, at the Chapel of the Pontifical Ethiopic College situated in the Vatican City, the first indigenous Bishop of Italian Ethiopia or Eritrea, Mgr Chidane Mariam Cassa was consecrated by Cardinal Sincero last August. Mgr Chidane Mariam was born in Hebo, the much beloved place of the Missionary Bishop Mgr Justin De Jacobis: it was the very first place which received generously the word of the Missionary and kept firmly to it. Bishop De Jacobis is also buried in Hebo. Up to the present day, his tomb is venerated not only by christians but also by those who live in heresy and by the muslims: for Abba De Jacobis as they call him, worked and toiled not only for the souls of Ethiopia but he also took care of them in matters temporal. As Brother Felix da Collepardo told us, they remember him up to the present day as a great benefactor for by his quick wit and by the persistent effort of his heart he saved them from the scourge of famine. The grandparents of MgrChidane were the first people to receive the word of the Missionary De Jacobis. They managed to instil a great attraction towards the christian faith in their children. In fact, both his mother as well as his father are known by all as two very religious souls. His father Cassa Tammam died when he was six years old but his mother Hagosa Tare is still alive and was lucky to see her son a Bishop. And so, in Asmara we have the first indigenous Bishop, a Bishop of the christians of the Ethiopic rite in Eritrea.328
328 Idem, 1931, pp. 332-333.
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On the example of the first Christian communities To prove the validity of his convictions about the indigenous missionaries, the Servant of God referred to the first Christian community: Therefore, what the gloriously reigning Pope, the Pope of the Missions, Pope Pius XI is saying is completely right. He says that it seems that we have not reflected enough how the Church of Christ spread in the beginning and what the Apostles did to those early gatherings of christians. Together with teaching and baptism they also made provisions for those who must keep kindled the light of faith. Let us take our own example. Our father Saint Paul left Publius, the Prince of our Island at the time, before departing. He could ordain priests and in that way he could not only keep the Faith of Christ but also confirm it more and more.329 Three reasons why the indigenous missionaries are necessary The well known Pope Benedict had recognized this very well. So he highly recommended the erection of the indigenous clergy to missionaries. And rightly: (1) for the indigenous missionary can overcome some difficulties with the greatest ease while other missionaries, not indigenous, do not overcome them easily. The spreading of the Catholic religion finds many obstacles in these difficulties. (2) The indigenous Missionary can recognize the character of the people of his country much better than others; so he can adapt himself better with them. This thing is very costly as many times a great amount of work of the missionary does not bear fruit because of the diversity of his character compared to that of the local people. (3) Apart from this, the indigenous missionary is believed more and his word has a greater power over the heart of those poor people who can never understand clearly how a missionary who does not belong to their country leaves his native place to live
329 Idem, p. 332.
among them just for the good of their souls. So some suspicion or some doubt always falls on his brave action.330 The result of the work of the indigenous missionaries There is no need to say how much harm this matter causes on the missionary work. Who knows how many a time the labour of so many years yielded a very small amount of fruit because of this, while the indigenous missionary enjoys the complete trust of his country and his word has a great force over their hearts.331 Saint Paul, model of every missionary Saint Paul is a heart set alight with the love of God, a heart full of strong love toward his devotees. Therefore let us pray to Saint Paul: for the conversion of the infidels, for the recovery of those who left the Church, for the perseverance in going good, for the spreading of the Holy Gospel, for all the missionary works, for missionary vocations and for this institute of the missions which is under his patronage.332 Let us ask St Paul to raise Missionaries, to give them an inclination for suffering, zeal for the good of souls, love for the Divine Master, in their souls; a love like that which he had burning in his heart, a love which often drove him to suffer for his Brothers. 333
330 331 332 333
Idem, 1929, pp. 240-242. Idem, p. 242. Idem, 1932, p. 376. Idem, p. 392.
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The sending of missionaries by De Piro. The foundation of a Society for the evangelisation ad gentes Having all the above mentioned convictions in him, De Piro looked at the world and saw that many parts of it had never had the opportunity of listening to the Good News. Helped by Gods given charism the Servant of God founded the Society of St Paul for the not yet evangelised countries. We have already referred to the short appreciation of De Piro made by Fr Angelo Mizzi OfmCap. In it he said more than the above; Mizzi emphasised the foundation of the ad gentes missionary Society: Special Mention A most special remembrance, and which is not to be forgotten, must be made of that distinguished Missionary of ours, Mgr Joseph De Piro. For the missions he founded the Society of St. Paul; he lived and died for this Society. God called him back to Him just two weeks before leaving our shores to bring another worthy help to the Maltese Somali Missions ... Ethiopia He had already assigned a priest and a lay-brother for the mission station of Gololcia where Br Joseph Francis Caruana SSP has been working since 1928;334 this lay-brother is the first fruit of the same venerable Society. All Maltese could see in him the profound and generous attitudes of a true apostle and missionary, even though he never set foot on a mission land.335 The Maltese migrants, only a chronological priority; the missions ad gentes, the primary aim It has already been said that from De Piro himself many got the impression that his was a foundation for the evangelisation of the Maltese migrants. But in fact De Piro clarified more than once
334 Br Joseph Caruana went to Ethiopia in 1927, but Mizzi mentioned 1928 because this was the year when the Gololcia Station was founded (Cf A. Mizzi, LApostolato Maltese, vol ii, Malta 1938, p. 65). 335 Idem.
what was the main aim of his Company of St Paul: he wanted a Society whose primary apostolate was the evangelisation of the ad gentes countries; the evangelisation of the Maltese migrants was only a chronological priority: First of all, as you can see from the note enclosed, in saying primarily, we do not exclude other possibilities, as the Sacred Congregation assumes. The Little Maltese Institute might, in future, have the honour to send Missionaries to non-Christians in any part of the world. However, Your Excellency, surely understands that it would be preposterous on our part to harbour such an idea. Moreover, I wanted the ordination to assume a missionary character in order to impress upon the minds and hearts of young men the missionary idea. You know how much the Maltese are attached to their country. You will understand, therefore, that the idea of Foreign Missions would not be immediately accepted.336 I have already explained that ministering to the Maltese living abroad does not exclude the conversion of non-Christians. On the contrary, the country would look favourably upon the nascent Institute which ventures towards the vast field of the nonChristians only after having acquired a certain experience.337 Without me pushing, but simply through Divine Providence, I found myself in contact with the Congregation of Propoganda Fide... since this Institute has as its aim the conversion of nonChristians, but for practical reasons, starts with ministering to the Maltese. In Africa, where there are Maltese colonies, there are also non-Christians and I believe that Egypt is still under the jurisdiction of Propoganda Fide. 338 Propaganda Fide remained sceptical about the missionary charism of our Society. In fact in a letter dated 18th November 1920, Van Rossum, Prefect of Propaganda, sort of passed the Society from
336 Cf De Piro to La Fontaine, 30.6.1916 (Cf DPA, MSSP at the Time of the Founder, p. 31). 337 Cf De Piro to Mgr Camillo Laurenti, 18.8.1920 (Cf idem, p.110).This Laurenti was the secretary of Propaganda Fide. 338 Cf De Piro to Fr Archangelo Bruni, 18.8.1920 (Cf idem, p.111).
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Propaganda to the Congregation of Religious by recommending the Society to the latter Congregation. Here Van Rossum referred to a letter written by the Founder on 18th August 1920, where the Servant of God expressed his disappointment for the interruption of his relationship with Propoganda Fide, from which he expected a boost in missionary spirit. According to Van Rossum, De Piro also, and once again, clarified the aim of the Society, saying that the ministry with the Maltese was a means intended to conquer the favour of Malta for the nascent Institute; the aim remains always the evangelisation of non-Christians: CONGREGAZIONE DE PROPAGANDA FIDE PROTOCOLLO N.3099/20 Roma: 18 Novembre 1920. Il sottoscritto Card. Prefetto della S.C. di Propaganda espone all E. V. R.ma che in Malta il Can.co Giuseppe De Piro ha dato principio, da qualche anno, ad una istituzione per le missioni estere sotto il nome PICCOLA CASA DI S. PAOLO. Sua intenzione di dare allIstituto forma di Congregazione religiosa con voti semplici; e questa S.C. se ne era interessata nella supposizione che il fondatore volesse costituire una societ in tutto e per tutto missionaria, avendo per la Propaganda invitato il Rev. Can.co De Piro a chiarire meglio il fine dellIstituto, questi ha dichiarato che egli intende occuparsi prima di tutto dell assistenza dei Maltesi allestero, e poi anche in avvenire alla conversione degli infedeli. Questa S.C. ha allora fatto conoscere al sulladato Canonico che una tale opera sfuggiva alla Competenza della Propaganda la quale si accupa delle opere ed istituzioni detette esclusivamente allevangelizzazzione deglinfedeli, e che perci avrebbe dovuto rivolgersi a cotesta S.C. dei Religiosi. Ma il De Piro con lettera del 18 Agosto esprime il suo dispiacere di interrompere le sue relazioni con la S.C. di Propaganda, perche da essa si riprometteva un accrescimento dello spirito missionario;
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torna poi a chiarire meglio il sup scopo, dicendo che lassistenza dei Maltesi e un mezzo scelto per acquistare il favore del paese per il nascente istituto, mentre il fine propostosi sempre levangelizzazioni degl infedeli. Lo scrivente Cardinale trasemette lintera posizione di pi rimette all E. V. di decidere in merito al desiderio espresso dal Can.co De Piiro di dipendere dalla S.C. di Porpaganda per il suo istituto di assistenza dei Maltesi e di missioni per gl infedeli. Raccomanda ad ogni modo alla sua benevolenza questo nascente istituto da cui lecito sperare boni frutti per il bene delle anime. Profitta poi dellincontro per rinnovarle lespressione del suo profondo ossequio con cui le bacia umilissimamente le mani. G.M. Card. Van. Rossum Sua Eminenza Ill.ma e Rev.ma, Il. Card Prefetto della S.C. dei Religiosi.339 There were several times when the Servant of God asked for the titulo missionis for the ordination of some one of the members of his Society.340 Each time, he did this for a specific reason: Moreover, I wanted the ordination to assume a missionary character in order to impress upon the minds and hearts of young men the missionary idea. You know how much the Maltese are attached to their country.You will understand, therefore, that the idea of Foreign Missions would not be immediately accepted.341 When, on 10th November 1922, the Founder presented to Mgr M. Caruana, the Archbishop of Malta, the first two parts of the Constitutions of his Society, he wrote that the aim of the Society was, to save the souls by helping those peoples who lack
339 Cf Van Rossum to Prefect of Cong., of Religious, 18.11.1920 (Cf idem, pp. 116117). 340 Cf idem, pp. 29, 37, 43, 57, 121. 341 Idem, p. 31.
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evangelical agents* 342 But related to these words he added a footnote indicating how the members had to proceed in their process of evangelisation. He was quite clear that the evangelisation of the Maltese abroad was to happen chronologically before, but also for the advancement of the ad gentes one: *... by starting from the Maltese colonies abroad.343 In the section Delle Missioni of the same Constitutions, De Piro was quite clear about the type of Society he wanted: a one which, having finished its work, goes elsewhere to evangelise there, Having finished their work for the glory of God, they must quickly retire from the already evangelised territory.344 The Servant of God was not founding a Society that was expected to establish itself in one place and stay there permanently. Rather he wanted a one that would work for the plantatio ecclesiae and therefore one that was after first evangelisation. De Piro sent the first member of his Society to the missions ad gentes In 1927 the Servant of God celebrated the 25th anniversary of his priestly ordination. On that occasion, the Archbishop of Malta, Mauro Caruana, sent his friend, Mgr De Piro, a very important letter. It included a very clear declaration about the main aim of the Society. And His Excellency referred also to the fact that in reality the Piccola Societ San Paolo was already living its principal scope; on 21st June of that same year Br Joseph Caruana, one of the two first members who had joined the Society in 1910, had gone to Abyssinia in order to evangelise that ad gentes country: Dear Monsignor De Piro, I was very much pleased to see that the Society of St Paul for foreign missions, which you founded and are directing, is progressing under your care. I hope it will not be long to start performing its
342 T. Sciberras, Original Constitutions of the Missionary Society of St Paul, Text, Commentary, Analytical Index, Fascicolo 1, p. 3. 343 Idem, p. 4. 344 Idem, p. 16.
work for those who are still in the darkness of death and deceit. I said I hope it wont take long to start. I would have better said it would not take long to increase what it has started because one of your sons is already working in Abbysinia. Every beginning has an end. I am very anxious to give the missionary cross to those brave ones who wander across the world like the Apostle Our Father St Paul. People who wander where Faith leads them, where the love to spread the kingdom of God where the name of Jesus leads them. Wont you be well paid for the work you have performed, beloved Monsignor, if this year in which you have celebrated the 25th anniversary of your ordination and service for God, you see this result? Still I augur you more than that. I wish that what you planted and has sprouted, what you have watered by your sweat, what grew and is bearing fruit, on your 50th anniversary of priesthood will be a large tree; and a large one at that. I hope that you will also see many plants taken from this tree and planted elsewhere. I hope that these plants will have become trees and that on them birds of every kind will fly to seek shelter. I hope that on that day you will listen to these birds singing without rest, as if thanking God for finding shelter, light and life through you. That this wish may be fulfilled I wholeheartedly bless you, the missionaries your sons and all those who help in your work and share it with you. From my Valletta Palace on the 8th December of the year 1927. + Maurus o.s.b. Archbishop, Bishop of Malta 345 Br Joseph Caruana in Abyssinia Until today we do not know how, when and where De Piro communicated for the first time with Fr Angelo Mizzi, the Apostolic Vice Prefect of the Maltese Capuchin Mission in Abyssinia. It could have been that it was Mr Alphonse Maria Galea who introduced the two men to each other; Galea was the cousin of Mizzi and an old friend of De Piro. Therefore Galea knew quite
345 DPA, St Paul: Almanac of the Institute of the Missions,1928, p. 188.
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well about Somalias big need of missionaries and on the other hand about the evangelising zeal of the Servant of God. Whatever the cause and the way of their first contact, from what we MSSPs have in our records, the first letter of Mizzi to De Piro carries the date of 4th March 1927.346 But from this same letter we can rightly conclude that there must have been some sort of communication between them even before this date. In the letter of 4th March, the Capuchin Friar thanked the Servant of God for the Almanac he had sent him. Also, the words of the second paragraph are these, Then I must ask you again for some Catechists, capable to teach our children.347 The words ask you again (ridomandarla) means that Mizzi had already asked De Piro for catechists! Then, further down in the letter Mizzi called De Piro friend (amico).348 Also, immediately after this he told the Founder that his was the first request regarding the missions.349 Had he asked De Piro for semething else in the past? As has already been said just above, Mizzi asked the Founder for catechists. In this same letter the Capuchin missionary asked the Servant of God also what were the conditions for the payment of the trip and the remuneration the Founder expected for the work of the catechists to be sent to Somalia. De Piro answered Mizzi on 5th April 1927. The Founder seemed to have understood quite well that it was the great need of personnel in the mission field that made Mizzi ask for several catechists. At the same time in 1927 De Piros Society was still small in number and therefore the Founder could not afford sending to Abyssinia but one member, I received your letter dated 4th March 1927 and as you requested I welcome it with generosity. I hope to be able to send one350 In this letter of 5th April, the Servant of God emphasised a lot his belief in prayer in favour of the missions and especially in favour
346 Cf DPA, Missjoni Abbissinja, 1927-1975 (Korrispondenza), vol. iii, Ohrajn lil Monsinjur G. De Piro, p. 1. 347 Idem. 348 Idem. 349 Idem. 350 DPA, Missjoni Abbissinja, 1927-1975 (Korrispondenza), vol. iv, Mixxellanea, Malta 1992, p. 3.
of the missionary vocations: who, blessed by the Lord, will not fail to attract others to follow him. Ask the young Somali boys to pray, note these prayers on the attached sheet of paper, and send it back to me. I speak from experience: since I asked the little ones in our orphanage to pray, the little Missionary Society has grown.351 From the Almanac we know that the insititutes were St Dorothy School, Mdina; Fra Diegu Institute, amrun; Adelaide Cini Institute, Santa Venera; the Pilar Institute, Valletta; the Franciscan House of Perpetual Adoration, Valletta; Vincenzo Bugeja Institute, Santa Venera; the Franciscan Institute, Troina, Sicily; and all the other Institutes under the care of De Piro.352 As usual, De Piro was not sending Br Joseph to Abyssinia to get any money; he again showed his belief that if he gave generously, the Lord would pay him back, I ask nothing as payment for. The Lord will bless our ministry.353 But Monsignors generosity was not a need in him; it was a virtue and therefore he could afford telling Mizzi that he could not pay Brothers trip himself, I cannot do the same regarding the voyage, since our society is still in its infancy.354 More correspondence between De Piro and Fr Angelo Mizzi OfmCap De Piro wrote to Mizzi on 5th April 1927. Fr Angelo answered De Piro on 23rd April 1927. After thanking the Founder for the member he was going to send to Abyssinia, Mizzi asked De Piro whether the new missionary was going to be a priest or a Catechist Brother. He also told Monsignor from whom and how he could get the money for the trip. He then asked the Founder to provide him
351 Idem. 352 Cf The cover pages of St Paul: Almanac of the Institute of the Missions, from 1926 onwards. 353 DPA, Missjoni Abbissinja 1927-1975 (Korrispondenza), vol. iv, Mixxellanea, p. 3 354 Idem.
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with personal information regarding the future missionary. Again Mizzi started and ended his letter referring to the friendship that existed between him and De Piro.355 From the letter written by Mizzi to De Piro on 30th April 1927, it seems that the latter had sent some material to the former regarding the celebration of his 25th anniversary of priestly ordination. In this letter of 30th April, Fr Angelo assured Monsignor of his prayers for his work in the charitable insititues, but more and more for his being able to send a member of his Society to the missions that same year.356 De Piro wrote to Mizzi on 1st June 1927. He gave him the information asked for: that the future missionary was going to be a Catechist Brother; his name was Br Joseph Caruana; and that he was 36 years of age. Then followed a list with some components which according to the Founder made Caruana a good missionary, a spiritual man, very competent, has a knack to relate to the young, and is also a nurse.357 Then De Piro continued telling Mizzi, I will miss his service here358 But he also told the Capuchin missionary why he was going to sacrifice Caruana, However, I am happy to do this sacrifice in the belief that the Lord will send others to supply for him.359 In the last part of his letter the Servant of God showed again his great generosity. He was providing all the material needs of the members of his Society and at the same time when he found out that there were difficulties to get the money for Br Caruanas trip in the way Mizzi told him, he did not keep the Brother from going. He himself paid for the trip, hoping to be reimbursed afterwards.360 It seemed that Fr Angelo had not received De Piros letter of 1st
355 356 357 358 359 360 Cf idem, vol. iii, pp. 2-3. Cf idem, pp. 3-4. Idem, vol. iv, pp. 3-4. Idem, p. 3. Idem, p. 4. Cf idem.
June 1927. Therefore on 4th June 1927 Fr Mizzi sent another letter to Monsignor and asked him again for the information about the member who was going to Abyssinia. Mizzi assured De Piro about the prayers asked for by the latter and asked the same thing for the Somalia mission.361 Mizzi wrote to the Servant of God again on 18th June 1927, this time assuring the latter that he had received his letter of 1st June 1927. Fr Angelo also asked the Founder to intervene on behalf of the Abyssinia Mission so that another two missionaries could go to Abyssinia together with Br Caruana. 362 The Founder answered Fr Angelo on 1st July 1927. It was a short letter where he mainly asked the Capuchin Friar to pray the Lord for more missionary vocations.363 The next letter of Mizzi, written by him on 6th July 1927, is important because by it he gave the Founder the news of the arrival of Br Joseph Caruana in the Somaliland: Thanks a lot and infinite thanks to God. Your dear Br Joseph Caruana has reached Dirre-Dawa (57 km from here) on the 4th of this month (or perhaps the 3rd). His arrival was a total surprise since I had not received any news about his departure from Malta. Tomorrow Ill go to embrace him, and after introducing him to the Bishop, Mgr Andrea Jarosseau, Ill accompany him to my station in Sofi. The Bishop will be always grateful for the great sacrifice you did in favour of this nascent Maltese Mission. Continue asking the young ones to pray for our needs.Thanks again from the bottom of my heart. Ill be writing a longer letter after having embraced and welcomed our new missionary.364
361 362 363 364
Cf idem, vol. iii, pp. 4-5. Cf idem, pp. 5-6. Cf idem, vol. iv. Mixxellanea, p. 4. Idem, vol. iii, p. 7.
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De Piro provided continuous support to his first missionary Unfortunately we do not have the letters written by De Piro to Br Joseph Caruana, but from those written by the latter to the former we know that the Servant of God wrote regularly to this first missionary of his Society.365 The Founder helped Br Caruana by writing frequently to him about his spiritual duties, As regards the retreat do not worry, because before Fr Joachim was made superior we talked about its necessity for the missionary and I told him also how much you like it, and that you frequently recommend it to me.366 At the same time De Piro was convinced that even the other aspects of the life of the missionary had to be supported: Brother Joseph once wrote to us that it is not enough to baptize the pagans and abandon them. Sometimes you have to sustain them and help them in their needs. The same thing happens with the missionary. It is not enough to send the Missionary and leave him on his own. You must support him and give him that help which he requires. Otherwise when he finds himself among many people who do not know him, and maybe even against him, and certainly they expect much from him, if he does not find the means he needs, his eagerness for action slowly withers away.367 Therefore the Founder personally sent Br Joseph some object or other the latter had asked him for. But more than this, the Servant of God, together with his mother Ursola, set up the Somalia Museum and the Missionary Laboratory in order to support Brother in a more organised way. The Somalia Museum In his letter written to the Founder on 21st July 1927, Br Joseph Caruana mentioned the project of your mother.368 Brother Joseph did not specify anything about this project of Ursola De
365 366 367 368 Cf idem, vol. i. Fra Guzepp lill-Fundatur, pp. 8ff. Idem, p. 62. DPA, Saint Paul: Almanac of the Institute of the Missions, 1928, p. 195. Cf DPA, Missjoni Abbissinja 1927-1975 (Korrispondenza), vol. i, p. 8.
Piro, but from the letter Fr Angelo Mizzi wrote to the Servant of God ten days after Caruana had written his own, we know that the latter was referring to The Somalia Museum. The aim of the Museum was to make the Maltese more sensitive of the needs of the missions in general and the Somalia work in particular. Ursola sought the help of Fr Angelo Mizzi in order to find the material for the Museum. On his part the Capuchin missionary immediately started sending Baroness De Piro whatever was available.369 The Laboratory for the Abyssinia Mission One type of this work consists in what is called the Missionary Laboratory, meaning that some good souls, moved by Gods grace, meet together every now and then and offer their work to help some field in the large Estate of the Missions. And therefore we too who are just touching the Missionary field, we have thought about and erected a small missionary laboratory with the blessing of our beloved Bishop.370 The Servant of God published in his Almanac several articles about the Laboratory. While reading about this Organisation the Maltese were animated with the missionary spirit.371 After being filled with the enthusiasm, the Maltese helped the evangelising activities, both spiritually and materially. It was at first intended to site the Laboratory at St Joseph Home. Since the Orphange was diocesan property, the Servant of God asked the permission of the Archbishop. The first reaction of His Excellency was negative. But in fact the Laboratory was then actually inaugurated there sometime towards October 1927.372 This project was run by a group of pious women and it provided sterling assistance in sending gifts and necessary items to Somalia.
369 Cf idem, vol. iii. Orajn lil Monsinjur De Piro. p. 11. 370 Idem. 371 Cf J. De Piro, Saint Paul: Almanac of the Institute of the Missions, 1928, p. 195; 1929 pp. 236-237; 1930 p. 274; 1931 pp. 323, 338; 1932 pp. 371-372; 1933 p. 438. 372 Cf idem, 1928, p. 195. Cf also Dpa, Missjoni Abbissinja 1927-1975 (Korrispondenza), vol. iii, p. 17.
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The help provided by the Laboratory and by Mgr De Piro was indeed extremely important.373 The Laboratory was later transferred to St Agathas, the Motherhouse of De Piros Society, in Rabat, Malta. When there, it was known as Saint Agatha Laboratory.374 Further plans for Ethiopia It had always been in Mgr De Piros mind to be able to send priests to the missions. In July 1927, Father Angelo Mizzi wrote from Somaliland suggesting the name of the then director of St Joseph Home in Gozo, Father Michael Callus, for Ethiopia.375 On 14th September 1927, Somalias Bishop, Mgr Andrea Jarosseau wrote to the Servant of God to thank him for his work so far and to request the sending of a priest of the Society for his mission.376 De Piro answered on 30th October 1927. It is worth putting down the exact words of the Servant of God: Lappreciation que vous faites de notre tre`s petit secours il a t pour nous une grand consolation. Le notre dsir il est azzez plus grand de ce que nous avons faisais jusqa present. Mais le notre regard se lance sur le futur lorsque, avec le secours che Bon Dieu, nous pourrons faire quelque chose de plus. Le notre Istitut se trouve encore dans les difficultes de commencement, et il dever jusqa ici aller contre la courant; parce que linsulaire est trop attach a son pays. Comme la notre Istitution est encor diocesaine elle depend de l Ordinaire de Malte; et cest pourquoi une nvet de Vote Grandeur Mgreihgneur lArcheveque Caruana elle tenira le chemin aplain pour le futur Pendent les notre conversations. Le Mission Africaine des Somalis a toujours son leiu; comme encore dans notre prieres quotidiens. Parce que, Nisi Dominus aedificaverit domum in vanum laboraverunt qui
373 Cf J. De Piro, Saint Paul: Alamanac of the Institute of the Missions, 1828, p. 195; 1929, pp. 236-237; 1930 p. 274; 1931 pp. 323, 338; 1932 pp. 371-372; 1933, p. 438. 374 Cf DPA, Missjoni Abbissinja 1927-1975 (Korrispondenza), vol. iv, p. 5. 375 Cf idem, vol. iii, pp. 8-9. 376 Cf idem, pp. 90-91.
aedificant eam. De la grand necessit de priere Dominus Messis a venir a notre secours, et dacclrer le jour de voir accompl le notre vive desir denvoyer a la mission des pretres aussi On 18th January 1928 Mizzi wrote once again to remind De Piro about sending a priest and imploring him to persevere with the Bishop of Malta so that official permission be granted without further delay.377 All through 1928, Mizzi kept informing of the situation in the mission and the almost desperate need for a priest, preferably Father Callus.378 Father Mizzi, who although a Maltese, belonged to the Capuchin Province of Toulouse, in France, was at that time very keen in making the Maltese Province interested to take over the running of the mission he was looking after. In these efforts he also tried to enlist Mgr De Piro to put pressure on the Maltese Capuchin Community to bring this about.379 Mizzi ends this letter by telling De Piro: Do not tell me that you can do nothing. You have many close friends among the Capuchins, and you can succeed thanks to your most delicate tact and because you stand to gain nothing. Please, do me this favour; you will see that through prayer and your profound trust in Gods help, you will succeed in changing the present stand of the M.R. Provincial of the Maltese Capuchins.380 Time showed that the Maltese Capuchins never took over this mission. As regards the possibility of sending a priest from the Society, De Piros letters became more infrequent during 1929, though Mizzis demands remained inistent, this time asking for a priest
377 378 379 380 Cf idem, vol iii, pp. 20-21. Cf idem, pp. 21-43. Cf idem, pp. 40-41. Idem, p. 41.
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and a Brother.381 At this time De Piro was however suffering from exhaustion and mental tiredeness brought on by the heavy workload he had to cope with. In fact, on the doctors orders, he went on a trip to Lourdes.382 In 1929 the Somalia mission suffered further drawbacks. Locusts devastated the harvest and brought about a serious famine. The chapel at Gigiga was destroyed in a fire and a Capuchin friar and two Franciscan sisters died. All this obviously made the need for more missionaries all the greater.383 Father Mizzis perseverance to get the Maltese authorities interested further in Somaliland eventually led to the mission being offered to the Diocese of Gozo which was then administered by Mgr Michael Gonzi.384 But even these efforts moved too slowly, particularly to Mizzis expectations, and eventually came to nothing; Mgr Gonzi did not want to get inolved without the Archdiocese of Malta as well.385 During these attempts to involve the Archbishop of Malta in taking up this offer, Mizzi once again wrote to De Piro to act as messenger on his behalf.386 Certain local difficulties were, however, making it extremely improbable for these wishes to be realized. On the other hand Father Mizzis methods started upsetting many individuals, including Brother Joseph Caruana himself, who, on 9th September 1931, advised De Piro not to send anybody else because he (Mizzi) does not know how to administer at all and he acts like a child without thinking matters over. 387 Early the following year Father Mizzis jurisdiction over the Maltese mission came to an end though he remained vice-prefect. Another Maltese Capuchin, Father Joachim, was appointed Superior in his stead and he proved a better administrator.388
381 Cf idem, pp. 44-53. 382 Idem, p. 51. 383 Cf idem, vol. i, pp. 27-33. Cf also J. De Piro, Saint Paul: Almanac of the Institute of the Missions, 1930, pp. 260-264. 384 Cf DPA, Missjoni Abbissinja 1927-1975 (Korrispondenza), vol i, pp. 53-55. 385 Cf idem, vol iii, pp. 62-64. 386 Cf idem, p. 63. 387 Cf idem, vol i, p. 57. 388 Cf idem, vol iii, p. 108. Cf also idem, vol i, p. 63.
The major reason that had stopped Archbishop Mauro Caruana to send help to Abyssinia was that there was the hope that De Piros Society would be soon in a position to take over the running of one of the missions. When Father Mizzi got to know of this plan he at once agreed and, though by that time he was not in charge of the mission, he approached Bishop Jarosseau on the Societys behalf.389 Bishop Jarosseau offered Gigiga to the Society. Gigiga was the most important station and the capital of the entire Maltese mission. As a result of how Mizzi conveyed the message, Bishop Jarosseau took a stand and declared that he did not want any of the Maltese Capuchins there. The matter was far from clear and Father Mizzi explained to De Piro that it seemed that Jarosseau was only interested in keeping the Maltese mission subservient to the French one. This information made De Piro extremely careful lest he should be involved in some case of ecclesiastical politics.390 Gradually the position clarified itself. Bishop Jarosseau explained that the offer should be made conjointly to the Society and the Dioceses of Malta and Gozo, though Mgr De Piro was to be the official spokesman for the three of them.391 De Piro himself for Abyssinia At one time it seemed probable that Mgr De Piro had the intention to go personally to Somalia to see matters for himself and to discuss the project with Bishop Jarosseau.392 Naturally Brother Caruana was extremely pleased with this news, though such a visit could not be arranged at short notice.393 Eventually the Founder wrote to Mizzi explaining that his Society could not take up the entire mission being offered to it and added that he would have liked to see his members being assisted by the
389 390 391 392 393 Cf idem, vol. iii, pp. 70-74. Cf idem. Cf idem, pp. 74-76. Cf idem, p. 110. Cf idem, vol i, p. 69.
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Capuchins already there. Mizzi was greatly pleased with this but warned him to be careful of any agreement unless all details were clear.394 De Piro however would not be hurried and for that reason delayed his departure to Somalia. Moreover Brother Caruana had written on 3rd November 1932, telling the Founder not to allow Father Angelo meddle with anything as this would only lead to failure. Brother Josephs letter also maintained that he was making ready a humble room in the station of Gololcia, a piece of news that led to De Piro actively consider taking up this particular station.395 The negotiations went on for quite some time because De Piro was meticulous and careful in whatever he did. Certainly he did not want to involve the Society in any problem. It was not an easy decision because often Brother Caruana and Fr Joachim sent conflicting evaluations and suggestions.396 Mgr De Piro thought deeply about the whole matter and asked for advice from whoever could give him one. However as he was about to take a decision, on 9th January 1933 he received a letter from Father Joachim in which the acceptance of the mission was not even mentioned.397 In the meantime he had also asked Brother Caruana for more information about Gololcia and the reply had taken long to arrive. Caruana gave all the required details explaining the local conditions.398 In Somalia Bishop Jarosseau was getting anxious to hear a definite reply. On 9th February 1933 Mgr De Piro convinced the Council of the Society which, in addition to himself, included Father Michael Callus and Father Joseph Spiteri. Brother Caruanas letter was read out and, It was decided by the Council of the Society of St Paul to ask for the station of Gololcia from Bishop Jarosseau, the Apostolic Vicar of Abyssinia, as its first missionary camp and a priest will be sent
394 395 396 397 398 Cf idem, vol iii, pp. 83-84. Cf idem, vol i, pp. 69, 70. Cf idem, vol iii, pp. 114-115. Cf also idem, vol i, pp. 71-72. Cf idem, vol iii, p. 116. Cf idem, vol i, pp. 73-74.
together with a Brother-cathecist or two.399 That same day Mgr De Piro wrote to Father Joachim about the happy news. The Founder also announced his intention to lead these first missionaries himself the following autumn.400 On 28th February 1933 he wrote to Brother Joseph giving him all the necessary details regarding the Societys decision.401 Both Fr Joachim and Br Joseph wrote back to express their pleasure and satisfaction. On 19th March 1933, the former informed De Piro that Bishop Jarosseau was keenly interested in the Societys contribution and that the Founder was to have full freedom in his actions.402 Br Joseph wrote to De Piro on 2nd April 1933. He told him that he too was happy with the developments. He also assured Monsignor that when there, he would have a room for his own.403 Mgr De Piro started preparing for this voyage. By August 1933, the Servant of God seemed to have been completely involved in getting together all the necessities. He was so busy that, for the first time, he delegated the compiling of the Societys Saint Paul: Almanac of the Institute of the Missionsto the members of the Society. That month he told his companions, You will be responsible for next years Almanac. You will do it on your own. I will not be with you.404 Unfortunately De Piro never went to Somalia. His sudden death on 17th September 1933 hindered him from doing this. And it impeded him also from taking some other missionary or two to accompany Br Joseph Caruana in his mission.
399 Cf DPA, Atti del Consiglio del Padre Preposto della Compagnia di San Paolo , p. 65a. 400 Cf DPA, Missjoni Abbissinja 1927-1975 (Korrispondenza), vol iv, pp. 7-9. 401 Cf idem, p. 2. 402 Cf idem, vol iii, pp. 117-118. 403 Cf idem, vol i, p. 75. 404 J. De Piro, Saint Paul: Almanac of the Institute of the Missions, 1934, p. 455.
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De Piros missionary convictions in the Constitutions of his Society In the Original Constitutions of the Society, the Founder presented two whole sections about the ad gentes missionary activity of the Society. He started the part Dei Campi dAzione with the section Delle Missioni.405 Then, coming to the vows he added Del Voto di Missione to the sections about the three vows traditionally related to religious life. First among the apostolates of the Society It has been indicated just above that the section Delle Missioni has been presented as the first one in the list of apostolates of the Society founded by De Piro. Then in the very first paragraph of this same section the Founder was quite explicit about this priority of the evangelisation ad gentes for the members of his Society, the Missions are among our main ministries406 With no geographical limits The aim of the Society already indicated that according to the Servant of God there had to be no territorial boundaries regarding the evangelisation of the members of his Society, to save souls by helping those peoples who lack evangelical workers 407 In Delle Missioni the Founder emphasised this unconditional consecration of the members of his Society, the vow of mission obliges everyone to be always ready to go to any part of the world.408
Within the context of a parish In our churches, besides preaching, confessing and other practices, the Missionaries are to perform those ministerial activities that are strictly speaking parochial409 Always subject to the local hierarchy naturally, always according to the local bishops wishes.410 Accountable to the immediate superior of the Society In the Original Constitutions, De Piro put a lot of emphasis on accountability. He demanded it from formators 411 and in the parish work.412 He also requested it from all evangelisers ad gentes: Every week, the superior of the Mission, is to inform his immediate superior about all noteworthy events, and to ask his advice and direction. The same applies to those who, because of their ministry, are away from their community.413 The prayerful life of the evangeliser - a support for his evangelisation If the Missionaries, because of their mission, are deprived of the great benefits of community life, they are to keep alive their desire of their personal perfection: they need to observe better the Holy Rules of the Society and be faithful to the daily meditation and examine of conscience, and also to the other practices of piety.414
405 Cf T. Sciberras, Original Constitutions of the Missionary Society of St Paul. Text, Commentary, Analytical Index, Fascicolo i, pp. 15-23. 406 Idem, p. 15. 407 Idem, p. 3. 408 Idem, p. 15.
409 410 411 412 413 414
Idem, p. 15. Idem, p. 15. Cf idem, p. 13. Cf idem, pp. 21-22. Idem, p. 15. Idem, p. 16.
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Prayer for the evangelisation itself De Piro was a priest who was all the time more than busy; he was all the time doing something or other. The witnesses who knew him well referred to this characteristic of his. Even the Saint Paul: Almanac of the Institute of the Missions gives proof of this; when he presented some missionary model many a times he emphasised this reality in the individual.415 At the same time the Servant of God believed that: Unless the Lord builds the house, those who build it labour in vain 416 For this reason he insisted on the members of his Society that they, as soon as they are assigned to a Mission, they are to welcome this as coming fom the hands of Divine Providence, and they are to start right away to pray for the people they would be evangelising.417 And the missionaries must continue with this praying all along their mission, to pray every day for the souls in their care418 And by an exemplary life In Maltese we say that the word moves the other person, but the example drags him. Monsignor was convinced of this. After insisting on the importance of prayer he draws the attention of the missionary towards a personal good life, Once arrived, they need to keep constantly in mind St Pauls words, Christi bonus odor sumus II Cor. 2.15, and to be happy with the room, the bed and the food which they receive.419
Even as days go by, the members must remember that good living is an evangelisation in itself, everyone must be most cautious so as not to give the slightest bad example by the way one lives and the way one treats those one is called to evangelise420 The Founder continued emphasising that the evangelisers must be always discreet in their apostolate, very attentive in observing their boundaries and never to mix roles. He mentioned such things as matchmaking, the involvement in the drawing of wills, and their being godfathers.421 As regards discretion in evangelisation the Founder has these words, they have to watch it not to overstep the red line, causing spiritual harm for themselves and others.422 What De Piro meant by evangelisation Mission, in a strict sense, entails the sending of two or more Missionaries to a parish or other places to minister to the bread of Word of God, and to offer the most Holy Blood of Our Lord Jesus Christ by means of the sacraments of Reconciliation and the Eucharist.423 Evangelisation of the whole person De Piro did not want the members of his Society to possess those they evangelised. On the opposite, he urged them to leave the place when they would have done their duty. And this, quickly! De Piro did not want to be misunderstood when presenting the last instruction. He did not want the members to get the impression that evangelisation had to do only with the spiritual aspect of the human life. He therefore encouraged his followers in the Society in favour of the formation of the human dimension of the people they evangelised, The Missionaries called to evangelise the non-Christians should not refrain from
420 421 422 423 Idem, p. 16. Cf idem. Idem. Idem.
415 Cf J. De Piro, Saint Paul: Almanac of the Institute of the Missions, 1922, p. 22; 1927, p. 180; 1928, pp. 209, 213-214, 221; 1929, pp. 221-227; 229-230, 244, 249-250; 1930, pp. 269-270, 272-274, 286, 293; 1931, pp. 321, 324-325, 332-333, 342; 1932, pp. 367368, 370-372; 1933, p. 438. 416 Ps 127: 1. Cf T. Sciberras, Original Constitutions of the Missionary Society of St Paul, Text, Commantary, Analytical Index, Facsicolo i, p. 3; Fascicolo ii, p. 3; Fascicolo iii, p. 5. 417 Idem, Facsicolo i, p. 16. 418 Idem, pp. 15-16. 419 Idem, p. 16.
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educating them also in civic matters; indeed this contributes to their spiritual wellbeing424 A non possessive evangelisation or plantatio ecclesiae The Founder finished the section Delle Missioni by presenting to the members of his Society an attitude that had to exist in their evangelisation of the ad gentes countries, Once they complete, by the Lords help, their mission, they are to leave the evangelization field as soon as possible.425
The Founders Charism or the Charism of a Founder 426 and The Foundational Charism or the Charism of Foundation
Introduction Every authentic charism implies a certain element of genuine originality and of special initiative for the spiritual life of the Church. In its surroundings it may appear troublesome and may even cause difficulties, since it is not always and immediately easy to recognize it as coming from the Spirit. The specific charismatic note of any institute demands, both of the Founder and of his disciples, a continual examination regarding fidelity to the Lord; docility to His Spirit; intelligent attention to circumstances and an outlook cautiously directed to the signs of the times; the will to be part of the Church; the awareness of subordination to the sacred hierarchy; boldness of initiatives; constancy in the giving of self; humility in bearing with adversities. The true relation between genuine charism, with its perspectives of newness, and interior suffering, carries with it an unvarying history of the connection between charism and cross, which, above every motive that may justify misunderstandings, is supremely helpful in discerning the authenticity of a vocation. Individual religious, too, certainly possess personal gifts, which without doubt usually come from the Spirit. They are intended for the enrichment, development and rejuvenation of the life of
Appendix I
424 Idem. 425 Idem.
426 Reference can be made to the call of Moses (Cf Ex 2: 23 -4:17. Cf also Acts 7:30-31. Cf also Carlo M. Martini, Through Moses to Jesus, pp. 27ff).
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the institute, in the unity of the community and in giving proof of renewal. Discernment of such gifts, however, and their correct use will be measured according to the consistency they show both with the community commitment of the Institute and with the needs of the Church as judged by legitimate authority. (Mutuae Relationes, 12) This is the general rule that applies to all individual graces given to a rational creature. Whenever divine grace selects someone to receive a particular grace, or some especially favoured position, all the gifts (omnia charismata) for his state are given to that person, and enrich him abundantly. (St Bernard of Siena, Ser. 2, De Ioseph: Opera 7, 16. 27-30 [Cf Liturgy of the Hours, 19th March, Office of Readings, 2nd lesson]) Premises In this presentation, reference is always made to male founders, but all the truths presented here can be applied to female ones. In the history of religious life there was generally only one person who was called to be founder. The cases where more than one person was called by God to found a religious institute were fewer than the others. The presentation will be made in three stages: 1. the theory of the charism of founder ; 2. the case of our Founder; and 3. our own role. Stage I:427 The founders charism or the charism of a founder or the charism in the Founder428 1 God the Father, Son and Spirit429...
2 3 4
4.1 5 5.1 5.2 5.3
5.4 5.5
... gives the charism430 to an individual ... ... to live the WORD OF GOD IN GENERAL (Exercise 1). This same charism to live the WORD OF GOD IN GENERAL introduces the individual to the living of a particular word, phrase, sentence or passage from the WORD ... (Exercise 2). ... and even a specificity431 (Exercise 3). Through the living of this same word, phrase, sentence or passage from the WORD of God, the individual... ...looks at a particular nearby, local, national, continental or even international situation ... (Exercise 4). ... sees it well, analyses it ... (I repeat, with the WORD in him) (Exercise 5). From the particular word, phrase, sentence or passage the individual concludes what has to be done to remedy the situation; the individual dreams of a solution ... (Exercise 6). ... and takes action (Exercise 7). While thinking of a solution and putting his dream in action, he attracts others (Exercise 8).
Stage 2:432 The foundational charism or the charism of foundation433 1.0 The charism in the first members or better in the first community In the history of the Church the first community had a particular, unique and even privileged place. Its members were those who were witnesses of the actions and words of Jesus434 (and those
430 Therefore here we can already start talking of the living of charism. 431 There are several religious institutes with missionariety as their charism, but each must have its specific characteristic. 432 Cf footnote 336. 433 Cf The Acts of the Apostles. It is important to note that the foundational charism or the charism of foundation includes the first community, the community through history and the here and now community. 434 Cf DV., n. 7.
427 Stage, phase, step, a part in the one and same process, and not a separate, autonomous, independent chronological reality. 428 Cf PC, n., 2b. 429 All three persons are attributed a part in the existence of a charism: The Father, through his Spirit, donates a charism to the Church through an individual to live some aspect of the life of Jesus (Cf LG, 43).
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of the apostles). They were the environment from where there came out all the New Testament literature. So much so are to be considered the first members of each religious institute. God gives the charism to some to see the founder living the particular word, phrase, sentence or passage from the Word of God in general and are attracted by his living. They are so much attracted that they join him and they themselves start living the same charism (Exercise 9). 2.0 The charism through history
which seeks to remain faithful to an Institutes original inspiration. In this spirit there is a pressing need today for every Institute to return to the Rule, since the Rule and Constitutions provide a map for the whole journey of discipleship, in accordance with a specific charism confirmed by the Church. A greater regard for the Rule will not fail to offer consecrated persons a reliable criterion in their search for the appropriate forms of a witness which is capable of responding to the needs of the times without departing from an Institutes initial inspiration.436 In the now ... (Exercise 11) And in the here12 (Exercise 12). Exercises Exercise 1: Exercise 2: Exercise 3: Exercise 4: Exercise 5: Exercise 6: Exercise 7: Exercise 8: Exercise 9: Cf tables for the biblical quotations and references made by the Founder in (1) his sermons and in (2) Constitutions. The history of the Founders dedication to the missions ad gentes and the Maltese migrants. La nostra parola dordine deve essere Sequar te quocumque ieris The world situation. Here reference can be made to San Pawl: Almanakk tal-Istitut tal-Missjoni. The many affirmations in the Almanakk that show the Founders wish to evangelise. Let us give to others what St Paul has given us. Cf Exercise 2. Cf history of foundation. This can be done by references to Br Joseph Caruana: his life; his letters to the Founder;437 the written material Caruana sent to (Br) Louis Aloisio after the latter asked him to share his knowledge about the Founder and the history of the Society; etc. Such material can also be provided by those among us who still remember the first members of the Society.438
Our faith: the Word of God and tradition. Perfectae Caritatis encourages all religious to retain their sound or healthy traditions (sane traditiones)435 (Exercise10). 3.0 The charism in the now and here faithful creativity or creative fidelity We have to consider the Founder, the first community and the healthy traditions of our Society. But as indicated by Vita Consecrata we must also treat the now and here of our lives. And we must handle them with creative fidelity or faithful creativity: Institutes of Consecrated Life are thus invited courageously to propose anew the enterprising initiative, creativity and holiness of their founders in response to the signs of the times emerging in todays world. This invitation is first of all a call to perseverance on the path of holiness in the midst of the material and spiritual difficulties of daily life. But it is also a call to pursue competence in personal work and to develop a dynamic fidelity to their mission, adapting forms, if need be, to new situations and different needs, in complete openness to Gods inspiration and to the Churchs discernment. But all must be fully convinced that the quest for ever greater conformity to the Lord is the guarantee of any renewal
435 Cf PC, n. 2b.
436 Cf VC, n. 37. 437 Not De Piros letters to Br Joseph Caruana because these are not in our Archives. 438 I suggest that after an interview with those who still remember the first members, the material is shared with all MSSPs. After the sharing anyone can make ones additions. In this way all of us would have the possibility to collect that material we do not have up to now: the information about the MSSP Charism in the first
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Exercise 10: Exercise 11: Exercise 12:
Mentioning of healthy traditions. Analysis of the now. Analysis of the here.
Further Reading
The Eucharist Ego vobiscum sum, omnibus diebus, usque ad consummationem saeculi. Io sono con voi per tutti i giorni sino al terminar dei secoli. Si S. Agostino ce lo lascia scritto che lEucaristia non altro che lestensione dellIncarnazione e perci lo stesso fine dellincarnazione, della passione e della morte di N.S. anche il fine dellEucaristia. Anzi lEucaristia il compimento dellIncarnazione. Ora questo fine divinamente espresso nel Simbolo che si dice nella Messa, ivi dunque detto che il Figlio di Dio disceso dal Cielo e si fatto uomo. Propter nos homines et propter nostram salutem. Ed altrove lo stesso Ges ci dice Ego veni ut vitam habeant et abundantius habeant.439 la Comunione lunione pi stretta che la creatura possa contrarsi con Dio. Si fine ultimo dellEucaristia lunione delluomo a Dio ma questo solo (leucaristia) ha lunione per suo oggetto immediato.440 Questo entra nella sostanza del nostro corpo, diviene il nostro sangue e le nostre ossa; si cangia in quel cervello con cui pensiamo ed in quel cuore con cui amiamo. in questo modo che si compie la nostra unione con Ges come elemento (permettetemi la parola) pi forte attira noi a se e ci assorbe come lelemento pi forte attira ed assorbe lelemento pi debole ed ecco perch al tempo della Comunione ciascuno di noi con verit pu dire con San Paolo, Vivo ego, iam non ego, vivit vero in me Christus. Io vivo ma non son io
members (the 2nd phase of our Charism). 439 DPA, Predikatur Imee tal-Kelma ta Alla, vol i, p. 92. 440 Idem, p. 93.
Appendix II
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che vivo ma Ges Cristo che vive in me 441 Ora lazione, il fine del fuoco di investire talmente di sua virt gli oggetti a cui sappiglia che pi non si distinguono dal fuoco medesimo. E gli effetti che produce differiscono dalla diversit degli oggetti sottoposti alla sua azione cos p.e. ~ riscalda, mette in ebollizione, scioglie in vapore lacqua ~ dissecca, avvampa, carbonizzi, incenerisce il legno ~ assoventa, ammollisce e liquiefa il ferro. Ora applichiamo questo principio a ci che stiamo trattando. NellEucatistia questo fuoco dellamore divino di natura sua investe totalmente tutti coloro che comunicandosi si appressano a lui e si sottomettono alla sua azione.442 quello stesso Ges che poche ore prima di morire nel cenacolo di Sion in mezzo ai suoi discepoli istitu questo sacramento, e mut la sostanza del pane e del vino nel corpo e sangue suo prezioso per poter restare con noi, perch la sua delizia di restare con noi Deliciae meae esse con filius hominum. 443 in questo sacramento che Ges si mostra qual padre che dona se stesso ai propri figli - qual pastore che non contento di aver dato la propria vita per le sue pecorelle ma continua a pascerle colle stesse sue carni e poi lultimo e sommo grado dellamore sta nellunione tra lamante e loggetto amato; quale unione pi grande e pi intima di quella che passa tra Ges e lanima che si comunica?444 Our Lady la parola che Dio cinsegna che Maria la nostra madre di misericordia, il nostro rifugio portiamoci col nostro pensiero nel luogo e nel giorno in cui per la prima volta entr il peccato nel mondo. I due nostri progenitori Adamo ed Eva insieme col colpo
441 442 443 444 Idem, p. 94. Idem, p. 95. Idem, p. 115. Idem, p. 116.
della sentenza di maledizione sono consolati da una speranza. Nel mentre che Iddio il peccato verr disfatto per mezzo di una donna, per mezzo di Maria. Ed ecco perch F.D. Maria viene chiamata ed protettrice degli uomini, un vero loro rifugio, per questo ufficio che le viene da Dio assegnato noi la troviamo paragonata nelle sacre Scritture ora ad un esercito schierato alla battaglia, ora una fortezza inespugnabile, ora ad una torre forte di mille combattenti, tutti uniti colle quali lo Spirito Santo vuol significare la potenza di Maria e la sua azione benefica a favore nostro, poveri peccatori Mirabile inchiodato moribondo sulla croce. A chi incaricher di non lasciar che vada perduto il frutto suo lavoro doloroso? A chi incaricher per preparare gli uomini a reclamare per Lei il prezzo del suo sangue? il pensiero di Ges Cristo di affidarlo a Maria a preferenza di tutti. Ebbene la parola omnipotente di Ges moribondo creer dunque per tutti gli uomini per tutti, diciamolo, i peccatori, una madre e una madre degna di questo nome. Questa madre sotto i vostri occhi Maria <Mulier ecce figlius tuus, ecce Mater tua> in luogo di Ges tutte le generazioni di peccatori, in luogo di un sol uomo tutti gli uomini. De Piros love In fact which were the convictions that motivated De Piro to love as above? 1.0 In his sermons
In our Achives there are three volumes of written sermons of the Founder. In the first volume, one finds Sunday homilies, those about the priesthood, the Eucharist, the Sacred Heart of Jesus and marriage. In the second there are the those about Our Lady and various other saints. The third volume includes different subjects, amongst which there are five sermons about charity. These are only in note form. In one of them De Piro writes this:
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St John says that God is love. Therefore God wants to be honoured by the name of charity. Charity changes the world into heaven. Where there is no love there is hell ... It is the will of God himself that motivates us to live charity. St John recommends it continuously. St Jerome says that when John got old, he used to ask those near him to take him to church in order to preach. My children, love each other. Why always the same recommendation? Because this was a commandment of the Lord himself, and if we do only this it would be enough. When did the Lord give us such a commandment? In the Cenacle, after the washing of the feet ... and for three times: (1) This is my commandment, that you love each other as I have loved you; (2) This is what I am commanding you: that you love each other; (3) A new commandment I give you: that you love each other. As I have loved you. How has he loved us? He humiliated himself, became one like us, suffered hunger, thirst, tiredness, poverty and all sorts of suffering, shed his blood and offered his own life. Commandment. A new commandment I give you ... from this everyone would know that you are my disciples, if you love each other. This is the will of the God who dies for us. We are grateful if we obey this command. We read in the Acts of the Apostles that the first Christians, ... were one heart and one body.445 On 4th October 1927 the Founder preached a sermon about St Francis to all the children who lived in the Franciscan charitable institutes in Malta. He reflected about St Pauls words Love never dies, in the Canticle of Love:446 There have passed 700 years since the death of St Francis. Notwithstanding this, St Francis, instead of becoming someone far away, insignificant and almost obscure, nowadays he is considered
445 Idem, vol iii, pp. 404-405. 446 I Cor 13:8.
as gigantic. How do we explain such a thing? The answer is one, and very easy. Because Francis lived a life of mortification and abnegation, he wrote a golden page in the history of love towards God. Charity lives forever. Today I ask you to reflect a bit on what motivated the greatness of Francis love charity Charity nnever dies. The first signal of love is that you keep in mind that you are loved ... In the poor, crippled, sick person or a leper, he (Francis) used to see Jesus Christ. And exactly because he was overcome by love, he used to embrace them, he used to console them, and with them he used to praise God. Love never dies. Another sign of love is that the individual wants to imitate the one he loves. Francis fixed his look on the Son of God made man in order to be model for all humans. He noticed him being born a poor one in a manger among the animals and therefore he immediately renounced all the worldly riches in order to live in misery and the greatest poverty. Love endures forever. There is no greater proof of love than when one is ready to die for the person one loves. Francis, imbued with love for God, for His Only Son Jesus Christ, did not hesitate a single while: he left Italy, crossed the Mediterranean Sea and ran after martyrdom. He presented himself to the successor of Saladino. But God wanted other proofs of love from Francis. Charity never dies. Once he was meditating the Our Father and he was struck with the words: Hallowed be thy name, thy Kingdom come! He was filled with the love for Jesus. He was full of enthusiasm to enlarge His Kingdom on earth. He therefore searched for others who could help him in this. He started with three, and then another four. Without waiting for others, they were divided in four groups of two, and went all around the world ... Let us pray Francis that even our love for God, for the Son, the Only Jesus, our love for our neighbour would be like his: honest, just, faithful, and persevering ... Charity never dies.447
447 DPA, Predikatur Imee tal-Kelma ta Alla, vol ii, pp. 241-243.
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2.0
In the Constitutions for his religious missionary Society
In the 2nd part of the Original Constitutions, the Founder presented the vows and the virtues that the members of his Society were expected to live. The 3rd virtue is charity: Everyone should be convinced of the need of a reciprocal love towards each other. In fact, the power and efficacy of our Societys pastoral work in favour of the glory of God and the redemption of humankind depends upon how much our Society members are in union between themsleves. This bond can only be possible and reachable, if one accepts and tolerates the defects and weaknesses of the others ... following St Pauls words: Carry each others troubles (Gal 6,2), we should carry each others burdens, having the well-being of the others as our first priority rather than our personal interest ... For this reason, everyone should be careful and discreet about how one speaks of oneself and others. One should never lower the esteem of ones brothers. On the contrary, one should consider others better than oneself and be very respectful and attentive in showing esteem to everyone. No one should ever order others about unless he has got such authority. May one always try to help others when asked or even when not asked for help, especially when one knows that it will be appreciated by ones brothers and sisters. Without going beyond ones possibilities or what one can endure, one should always do ones utmost in helping to fulfil other peoples desires. When the missionaries correct each other, they should be sure of their good intentions and do so with delicacy and lots of love. May they be ever ready to forgive, when they hurt or are hurt due
160
to weakness. One should be honoured to be the first to apologise leading to true reconciliation even when it is not ones fault or else when one is hurt without it being his fault. This should not be postponed to the day after. One should follow St Pauls words; Never let the sun set on your anger (Eph 4:27) and never go to sleep before doing so. Living this type of love and following the words of the Apostle, the missionary will have the courage to say the words; Just as I try to be helpful to everyone at all times, not anxious for my own advantage but for the advantage of everybody else, so that they may be saved (I Cor 10:33).448 2.1 The Canticle of Love
But in the middle of these articles of the Original Constitutions the Founder presented also his commentary on Pauls Canticle of love. When I go through it I imagine reading Gregory the Great and his commentary on Job:449 Love is always patient, because it endures calmly the harm caused to it. Love is always ready to excuse, as it repays wrong with goodness. Love is not jealous, because it is not envious of the wealth of others. Love is never boastful, as it is not boastful about material wealth. Love is never conceited, because it is not unjust, malicious, ambitious. God is enough for it and He is its real joy. Love is not selfish, since it considers nothing as its own except God. Love is never choleric, because it never remembers the offences it
448 T. Sciberras, Original Constitutions of the Missionary Society of St Paul, Text, Commentary and Analytical Index, pp. 13e-15c. NB. The translation of these paragraphs of the Original Constitutions was procured by Fr Martin Cilia MSSP. 449 Bk 10, 7-8; PL 75, 922. 925-926 (Cf Liturgy of the Hours, 8th Week during the Year, Office of Readings, Thursday).
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receives or takes revenge on those who cause any harm to it. Love takes no pleasure in other peoples sins, because it delights in the truth and always thinks of what is good in others.450 3.0 In his will Introduction
Individual Spirituality
Appendix III
On 15th March 1932, the Servant of God, presented his will in the Second Hall of the Civil Courts of Malta. This same will was made public on 26th September 1933: I wish to ask forgiveness to all those who could have been in any way offended by me, while I was carrying on my various duties. But if I have offended anyone, I ask this one to understand that this was caused by my weakness as a human being and not because of some hatred. To the members of the Society, without any distinction. To Superiors and subjects, I earnestly request that they do their utmost to love one another in Christ. They must be certain that nothing will glorify God and benefit the Society and be of spiritual advantage to them and their neighbour more than love, according to the words of our Father St. Paul.451
... there is a different type of spirituality, and therefore prayer, that is appropriate to each of the four basic temperaments and perhaps also even for the sixteen different types of personality ... One of the great tragedies during the past several centuries is that we have been more or less forced by training into a form of spirituality and prayer that were indeed a proper method for one particular temperament ...452 The Word of God, theology and the history of spirituality prove the above: 1.0 1.1 The Word of God The Old Testament
1.1.1 The Historical Books II Sam 22:29 Indeed, you are my lamp, O Lord, the Lord lightens my darkness. 1.1.2 Wisdom Books Ps 7:10 God is my shield, who saves the upright in heart. Ps 8:1 O Lord, our Sovereign ... Ps16:2 I say to the Lord, You are my Lord; I have no good apart from you.
452 Ch. P. Michael & M.C. Norrisey, Prayer and Temperament, Virginia, 1997, p.8.
450 T. Sciberras, Original Constitutions of the Missionary Society of St Paul, Text, Commentary and Analytical Index, p. 14b. 451 DPA, Testment Sigriet, Malta 2001.
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Ps 18: 2 The Lord is my rock, my fortress, and my deliverer, my God, my rock in whom I take refuge, my shield, and the horn of my salvation, my stronghold. Ps 27:1 1 The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid? Ps 31:4 Take me out of the net that is hidden for me, for you are my refuge. Ibid:14 But I trust in you, O Lord; I say, You are my God. Ps 40:17 As for me, I am poor and needy, but the Lord takes thought for me. You are my help and my deliverer; do not delay, O my God. Ps 44:4 You are my King and my God; you command victories for Jacob. Ps 54:4 But surely, God is my helper; the Lord is the upholder of my life. Ps 61:3 for you are my refuge, a strong tower against the enemy. Ps 62:2 He alone is my rock and my salvation, my fortress; I shall never be shaken. Ps 70:5 You are my help and my deliverer; O Lord, do not delay! Ps 71:3 ... for you are my rock and my fortress. Ibid:5 ... For you, O Lord, are my hope, my trust, O Lord, from my youth ... from my mothers womb you have been my help. Ibid:7 ... but you are my strong refuge. Ps 84:3 ...my King and my God. Ibid:11 For the Lord God is a sun and shield ... Ps 86:2 Preserve my life, for I am devoted to you; save your servant who trusts in you. You are my God ... Ps 89:26 He shall cry to me, You are my Father, my God, and the Rock of my salvation! Ps 118:28 You are my God, and I will give thanks to you; you are my God, I will extol you. Ps 119:114 You are my hiding-place and my shield; I hope in your word. Ps 140: 6-7 I say to the Lord, You are my God; give ear, O Lord, to the voice of my supplications.
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O Lord, my Lord, my strong deliverer, you have covered my head in the day of battle. Ps 144:1-2 Blessed be the Lord, my rock, who trains my hands for war, and my fingers for battle; 2my rock and my fortress, my stronghold and my deliverer, my shield, in whom I take refuge, who subdues the peoples under me.
7
1.1.3 The Prophetic Books Is 12:2 Surely God is my salvation; I will trust, and will not be afraid, for the Lord God is my strength and my might; he has become my salvation. Ger 17:17 Do not become a terror to me; you are my refuge on the day of disaster ... 1.2 The New Testament
1.2.1 The Gospels Matthew Jesus, the new Moses, the new Law, the new people of God; Mark Jesus, the Messiah who suffers and dies for his people; Luke Jesus, the universal Saviour, not only in that he saves each and everyone but also he who saves in a holistic manner; John Jesus, the perfect Son of God. 1.2.2 St Paul I Cor 12: esp., 7: To each is given the manifestation of the Spirit for the common good. Phil 1:8 For God is my witness, how I long for all of you with the compassion of Christ Jesus. 2.0 Theology Edward Schillebeeckx: an objective redemption and there
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is a subjective redemption.453 Karl Rahner: a collective faith and an individual faith.454 Hans Urs von Balthasar: customary and representative sanctity.455 3.0 3.1 3.2 3.3 The History of Spirituality Various types of spirituality Benedictine spirituality; Augustinian spirituality; Franciscan spirituality; Thomistic spirituality; Ignatian spirituality; Theresian spirituality. Various types of meditation The meditation of St Ignatius of Loyola; The meditation of St Francis de Sales; The meditation of St Alphonsus de Liguori; the meditation of St Sulpicius; The meditation of St John Baptist de La Salle; The method of Louis de Granada OC. St Theresa of the Child Jesus
In the heart of the Church I will be love. Since my longing for martyrdom was powerful and unsettling, I turned to the epistles of St. Paul in the hope of finally finding an answer. By chance the 12th and 13th chapters of the 1st epistle
453 Cf E. Schillebeeckx, Mary, Mother of the Redemption, trans., by N.D. Smith, London, 1964, pp. 48-54. 454 Cf K. Rahner, Faith Today, Belief Today and On Prayer. Cf also idem, Il Sacerdote e la Fede Oggi, Brescia, 1967, pp. 11-15). 455 Cf H. U. von Balthasar, Two Sisters in the Spirit. Thrse of Lisieux and Elizabeth of the Trinity, San Francisco 1992, p. 30.
to the Corinthians caught my attention, and in the first section I read that not everyone can be an apostle, prophet or teacher, that the Church is composed of a variety of members, and that the eye cannot be the hand. Even with such an answer revealed before me, I was not satisfied and did not find peace. I persevered in the reading and did not let my mind wander until I found this encouraging theme: Set your desires on the greater gifts. And I will show you the way which surpasses all others. For the Apostle insists that the greater gifts are nothing at all without love and that this same love is surely the best path leading directly to God. At length I had found peace of mind. When I had looked upon the mystical body of the Church, I recognised myself in none of the members which St Paul described, and what is more, I desired to distinguish myself more favourably within the whole body. Love appeared to me to be the hinge for my vocation. Indeed I knew that the Church had a body composed of various members, but in this body the necessary and more noble member was not lacking; I knew that the Church had a heart and that such a heart appeared to be aflame with love. I knew that one love drove the members of the Church to action, that if this love were extinguished, the apostles would have proclaimed the Gospel no longer, the martyrs would have shed their blood no more. I saw and realised that love sets off the bounds of all vocations, that love is everything, that this same love embraces every time and every place. In one word, that love is everlasting. Then, nearly ecstatic with the supreme joy in my soul, I proclaimed. O Jesus, my love, at last I have found my calling: my call is love. Certainly I have found my place in the Church, and you gave me that very place, my God. In the heart of the Church, my mother, I will be love, and thus I will be all things, as my desire finds its direction.456
456 The original: Manuscrits autobiographiques, Lisieux, 1957, pp. 227-229 (Cf Liturgy of the Hours, 1st October, Office of Readings, 2nd Reading).
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MSSP Mission Statement Called by the Father to be MSSP religious, with the help of the Spirit we live Jesus Christ, the one sent to save the world. Inspired by Mary Assumed into heaven, we give a holistic service to all our brothers and sisters whom the Lord brings in our way. The life and writings of St Paul and our Founder, the Servant of God, Joseph De Piro, animate us continuously.

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A journey of love Love generates love A fertile celibate love

Tony Sciberras mssp

Joseph De Piro Cause of Canonisation The Postulation Malta 2011

Book Design: Giovann Tabone mssp Printing:

A journey of love. Love generates love. A fertile celibate love.

A journey of love. Love generates love. A fertile celibate love.

4.1 4.1.1 4.1.2 4.1.3

A journey of love. Love generates love. A fertile celibate love.

1.0 2.0 3.0 Appendix II

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

3.1 DP and the Society: Evangelisation of the Maltese through catechetics

3.2 DP and the Society: charity in the houses of beneficence

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a giver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

114 115 116 117

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

Ref., to OC II, 14b.

Fr., meaning frequency of use of quote.

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

A journey of love. Love generates love. A fertile celibate love.

De Piro, a receiver of love

160 DPA, Vokazzjoni, p. 3, n. 4. 161 Cf idem.

162 DPA, Djarju, p. 7.