would contribute to the happiness of the members. Whatever would induce sadness was forbidden, especially things contrary to God's law. Those who swore, used God's name in vain or indulged in bad talk were turned away from the club at once. So it was that I found myself the leader of a crowd of companions. Two basic rules were adopted: (1) Each member of the Society for a Good Time should avoid language and actions unbecoming a good Christian. (2) Exactness in the performance of scholastic and religious duties.1135

As far as the program of activities of the club are concerned and the way they should be carried out in

practice, Don Bosco seems to have projected into it the conte nt and spirit of the rules for the sodalities, already proven successful at Valdocco over the many years of their existence.

During the week, the Society for a Good Time used to meet at the home of one of the

members to talk about religious matters. Anyone was welcome to come to these gatherings.

Garigliano and Braja were among the most conscientious. We exchanged good advice, and

if there were any personal corrections we felt we should hand out to each other, whether

these were our own personal observation s or criticisms we had heard others make, we did

that. Without realising it we were putting into practice that excellent adage, “Blessed is he

who has and advisor”; and the saying of Pythagoras: “If you have no friend to tell you your

faults, pay an enemy to do it”. Besides these friendly activities we went to hear some

sermons and often went to Confession and Holy Communion.1136

It makes no difference whether Don Bosco's sodalities are completely or only partially original,

whether inspired by 'the congregati ons' of young students which also existed in Chieri, or whether they

come from the Society for a Good Time. These sodalities were an essential ingredient of Don Bosco's

educational structure which developed as experience grew. The sodalities represented a valid tool for translating into practice the collaboration between pupils and educators without which it would be an

illusion to speak of a family education.

1137

The sodalities were an important tool for establishing a vital link between the demands of the ed ucative love of the superiors and the active consent of the young.

1138

The Sodalities apparently came about by chance, but became an intimate part of the system. They

actually respond to deeply -rooted needs, psychological needs of the young and in particular the need for spontaneous activity and social life in a group. For this reason Don Bosco wanted the Sodalities to

be surrounded by the greatest prestige which was to be accorded both by the educators and the pupils.

He wanted them introduced in all of his i nstitutions.

What Don Bosco wrote about the Sodalities in his Ricordi, then, has binding force:

Let the altar boys, the Sodalities of St. Aloysius, Blessed Sacrament, the Immaculate

Conception be recommended and promoted. Show benevolence and satisfactiontowards

boys enrolled in them. But you shall only be their promoter, not their director. You should

consider the sodalities as work carried out by the boys. Their management is entrusted to

the Catechist.1139

In a circular to Salesians on 15 November 1873, Don Bosco reminded them that the spirit and moral

1135 MO (1991) 61.

1136 MO (1991) 62-63.

1137 They came into existence in the following order: St. Aloysius 1847, Immaculate Conception 1856, then Blessed

Sacrament and altar boys 1857, St. Joseph 1859

1138 Cf P. Stella, Don Bosco nella storia economica e sociale (1815-1870), pp. 259-269.

1139 F. Motto, I Ricordi confidenziali ai direttori... p. 156