humanism, what stands out immediately is the bipolarity characterising his entire system. On the one hand Don Bosco clearly states the centrality of religious faith and of the transcendent, of what is specifically Christian. On the other hand we can detect a frank evaluation of temporal realities sincerely, intrinsically appreciated and employed, and not only for their usefulness.

Between the two poles, the temporal and the transcendent, there is more than coexistence on an equal footing. Both are given equal dignity, in proper order, but the temporal is always subordinate to the transcendent.

In reference to this hierarchicy we have two singular and complementary statements made by two scholars coming from divergent ideological background: Joseph Lombardi Radice, idealist pedagogue, and Francis Orestano, Catholic philosopher. The former, despite his secular mindset, highlighted the absolute centrality of religious inspiration in Don Bosco's experience:

Don Bosco... was a great man. You should try to get to know him. In the context of the

Church, Don Bosco corrected 'Jesuitism'. And even though he did not have the stature of St

Ignatius, he knew how to create an imposing educational movement, giving the Church the

ability to get in touch with the masses again, which it had gradually lost. The secret is: an

idea, meaning a 'soul'.831

Francis Orestano, too, vigorously stressed the Christian, almost mystical inspiration of Don Bosco's

entire activity. An interesting chapter on mystical theology is dedicated to Don Bosco's educati onal activity.

832

But he singled out Don Bosco's human activity, his positive appreciation of earthy realities

particularly the joy of living, and work. He considered these to be the original features of his

educational project. Don Bosco sanctified work and joy. Don Bosco is the saint of Christian serenity,

Christian practical, happy living. This is Don Bosco's personal synthesis of nova et vetera (tradition and modernity). Herein lies his true originality.

Orestano further stresses the following ideas:

Educational and social needs, profoundly understood and seen in the context of the new

times, allowed Don Bosco to discover the great law of educating the young to work and

with work. He not only appreciated the value of work as an educational tool but also as a

content of life...

And this is not all. With his intelligent outpouring of charity, full of human understanding, and convinced of the natural and honest needs of youth and of a sound life, Don Bosco sanctified work together with joy, the joy of living, the joy of working, the joy of praying.833

Don Bosco's humanism is all -embracing, or tends that way: despite inadequate foundations and development on a theoretical level, his humanism is clearly visible in terms of his life. It is significant

that it has b een possible to draw up various and different profiles of Don Bosco, his ideal style of

action listed under various titles. But it is also a fact that it easily blends into a vital synthesis of the

divine and human, the heavenly city and the earthly city, eternal salvation, and the joy of living and acting:

- Vita intima di Don Giovanni Bosco (An intimate life of Don Bosco);

831G. Lombardo Radice, 'Meglio Don Bosco?' In, «La Rinascenza Scolastica. Rivista pedagogica, didattica, letteraria,

quindicinale» (Catania), 16 Feb. 1920; republished by the author in Clericali e massoni di fronte al problema della

scuola. Rome, La Voce Soc. Anonima Editrice 1920, pp. 62-64.

832F. Orestano, Celebrazioni, Vol I Milano, Bocca 1940. p. 47

833F. Orestano,Celebrazioni,.. Vol I, pp. 74-76