dragged along by a monster-like devil.The snares are: “the snare of pride”, “the snare of disobedience”, “the snare of envy”, “the snare of the sixth commandment”, “the snare of theft”. There were many more snares but the ones which capture most of the young were dishonesty, disobedience and pride, which connects the first two. Added to theses was human respect.932

Along with catechesis and preaching, often anxious and anxiety -producing, he wove in reassuring

words and solutions via God's mercy and forgiveness.

The sacrament of reconciliation is an efficacious means to bring grace and joy, being the sacrament of peace with God and with oneself. God’s mercy becomes operative with the “hammer of confession”.933 By comparison with the Sacrament of the Eucharist, the entire penitential process is, by far, more prevalent and given more attention in educational terms, in the Life (Cenno biografico) of Michael Magone. The reason is that the human element plays a more consistent part than it does in the automatic ex opere operato of Communion and the Mass.934

In fact, notwithstanding the ex opere operato, the administration of theSacrament of Penance is invested with a strong pedagogical role, both for the minister and the penitent.935The confessor, who should always be the same one makes a definite impact on the young person through what he does, as

long as the three dispositions r equired for a good confession are fulfilled, namely, integrity and

sincerity in confessing one's sins, an appropriate sense of sorrow for sins committed and a firm purpose

of amendment. The last condition is the one Don Bosco insisted on more particularly. “As long as you do not have a steady confessor in whom to place all your trust, you will never have a real friend for your soul”. Don Bosco wrote this in his Life of Michael Magone for young people to take note of.936 At the same time, Don Bosco addresses those whose job it is to hear the confessions of young people, offering pedagogical and reflective insights to help them more easily receive and respond to the trust of the young. Terms which are characteristic of Don Bosco's system are repeated time and time again: “Welcome them with loving kindness; help the young to express whatever they have on their consciences; correct them gently, win over their trust; use plenty of prudence and reserve in whatever has to do with chastity”.937

Likewise in the Life of Francis Besucco, Don Bosco first exhorts the young to choose a confessor who will be their steady spiritual guide. Then, he addresses those who have the task of educating the young, offering three recommendations:

Zealously impress upon them the need for frequent confession; Insist with them on the

great usefulness of choosing a steady confessor; Remind them often of the great secrecy of

confession, to reassure them and encourage them to approach the Sacrament of penance

with boundless trust and serenity of spirit. 938

These recommendations are habitually tied together in Don Bosco’s sermons, conferences, goodnight talks, writings, personal counseling, which in turn ask a firm, personal commitment on the part of the young.

We find a dramatic focus of this kind in one ‘Dream’ which Don Bosco recorded in a letter to boys at

932G. Berto, Cronaca 1868-2, pp. 21-23.

933G. Berto, Cronaca 1868-2, p. 3. Others record a similar expression: “The hammer means confession and includes holy

communion” (F. Provera, Cronaca, pp. 5-6).

934G. Bosco, Cenno biografico sul giovanetto Magone Michele..., pp. 20-24, OE XIII 174-178.

935Cf. R. Schiéle, 'L'Église formatrice des consciences par le sacrement de pénitence', in Salesianum 14 (1952) 578-589. 936G. Bosco, Cenno biografico sul giovanetto Magone Michele..., p. 26 OE XIII 180: Una parola alla gioventù. pp. 23-27,

OE XIII 179-181.

937G. Bosco, Cenno biografico sul giovanetto Magone Michele..., pp. 27-29, OE XIII 181-183

938G. Bosco, Il pastorello delle Alpi..., pp. 100-105, OE XV 342-347, La confessione.