for joy, freedom, play, the 'Society for a Good Time'. Since he is a believer and priest, Don Bosco is convinced that Christianity is the most reliable and lasting source of happiness because it is the announcement of glad tidings, the Gospel: from the religion of love, salvation, grace, nothing else can spring up but joy and optimism. Therefore there is a singular affinity, almost a mutual appeal between the young and Christian life. The boy who feels he is in a state of grace naturally feels the impact of joy; he is sure of possessing a good which is entirely in his power, and his delightful state of mind is translated into cheerfulness.1157
But in practice joy takes on a religious meaning in Don Bosco's educational experience and correlated
reflection on it. The boys themselves are aware of this as it appears from the e ncounter between Dominic Savio and Camillo Gavio when, as we have remarked, cheerfulness is equated with
holiness.
1158This seems crystal clear in this and other 'Lives' written by Don Bosco or in the real life in
his 'house'. Fr Caviglia tells us that
Don Bo sco knew the role played by joy in the formation process and the way to holiness,
and always wanted joy and good humor to prevail amongst his boys. Serve the Lord with
gladness: this invitation could easily have been called the 11th commandment in Don
Bosc o’s home.1159
This balanced mixture of sacred and profane, grace and nature in the youthful, transparently human cheerfulness, of someone happy in his state of grace is revealed in all expressions of daily life, the performance of duties as much as in recreation. This balance, however, reaches particular intensity in the many festivities, religious and secular which were celebrated. The conclusion to Carnevale (Mardi Gras) the last three days, really, stand out in this regard. Added to the exercise for happy death, adoration (of the Bl. Sacrament) and prayers, and almost intertwined with them, are the special treat at the dining room table, the games, the lottery, the theatrical performances, music and finally a bonfire. No book written by Don Bosco offers better testimony to this balanced mix of devotions and games as The Memoirs of the Oratory. The term ‘Oratory’ etymologically speaking means 'a place of prayer' but it stands also for a 'recreation park’. Don Bosco makes that explicit when he writes: “Emotionally attached to this mixture of devotions, games and outings, everyone was becoming attached to me, to the point that they were not only very obedient to my orders, but they were eagerly waiting for me to get them to do some task”.1160
Secondly, Don Bosco considers joy as a fundamental life-need, as the law of youth which, by definition an age where they are outgoing and happy. This is why Don Bosco is enthusiastic about it, as shown in a beautiful page of the Life of Michael Magone. He writes with real pleasure of his fiery and lively temperament, the way he would look back at the games at the end of recreation, and how he seemed to shoot out like a cannon ball when he rushed out of the classroom or study hall into the playground.1161 Don Bosco saw in Michae l Magone the archetype of a great many youngsters. This understanding of
youth psychology led him to accept the military stirrings of 1848 and be tuned in to the demands of the
times, as long as there was no offence to religion and good morals. He did not hesitate to allow the boys to play at military maneuvers at the Oratory and even gave them sticks for 'rifles' (without a
barrel).
1162
Those who knew Don Bosco were familiar with the exploits of Bersagliere (a crack corps of soldiers)
1157 A. Caviglia, Il «Magone Michele»..., p. 149
1158 G. Bosco, Vita del giovanetto Savio Domenico..., p. 86, OE XI 236.
1159 A. Caviglia, Il «Magone Michele»..., p. 149
1160 MO (1991) 146.
1161 G. Bosco, Cenno biografico sul giovanetto Magone Michele..., p. 15, OE XIII 169. 1162 MB III 20