Blessed Pier Giorgio Frassati
part of the book:
RITRATTI DI SANTI by Antonio Sicari Jaca Book publisher.
It has been recently necessary a Bishop's synod and a Popes document,
(Christifideles laici) to try to define the identity of the Christian laic, but
this identity has not been cleared in the intelligence and conscience of all.
Actually when this "identity" topic comes up, a mixture of sentiments
and resentments have been noticed, everyone is afraid to see his cultural,
social, party-political and even "ecclesiastical" belongings in a
light of crises (seeing that regarding this particular topic the Church is
still painfully divided). I'll try to
show here the trouble with simplicity, using only a brief formulation: this
century, starting from the first fundamental twenties, put more and more
emphasis on sad evidence than on dechristianization, which everybody talks
about, and doesn't give much regard to the moral deterioration of the way of living,
as directly the faith (here is why the Pope often speaks about the need for a
"new evangelisation"): the undoing regards the Christian popular
subject that, as such, doesn't feel more responsible (socially and globally
responsible) of the truth of Christ and of the truth that Christ is.
As a consequence, having not paid enough attention to this, having neglected
that faith, received as a gift and became culture (impregnated the soul of
society itself), every other effort of ethical restoration and of charitable
engagement couldn't prevent the dechristianization of our people.
The tragedy consisted in this: that which
was exploding like charity and apostolate (just think about the huge work of
the laic volunteer service, the numerous socio-political engagements of
Christians and all charitable engagement by religious congregations) was
systematically blown away from a progressive loss of faith of all the Christian
people without appreciable distinctions (devastating even the
"religious" and "theological" world itself). These are
historical contradictions on which one often obstinately refuses to give an
answer, let this be for a sort of guilty complex that one prefers to censor.
The most pathetic attempt of remotion is
the one of those who wants to attribute this "defeat" to a necessary
purification action: that is that Christians had to learn to distinguish
between Church and world, nature and grace, faith and reason, ecclesiastical
vocation and laic vocation, Christianity and politics, etceteras. We can't
demonstrate here the suicidal insubstantiality of these explications and
apologies become common obstinate patrimony. These also provocated paradoxical
attempts: there are those who look among the saints for some "champions of
Christian laic", but when one thinks he has found them he is then forced
to manipulate them in order to coincide the life and experience of this new
saints with his ideologically prefabricated distinctions. If one goes then to
look at the facts one notices that of many distinctions, having become a
fashion today, these "saints" are completely unaware, in fact they
cheerfully ignore them. And that their life is a continuous objection of who
believes that "Christian laic" means to realise wise equilibriums and
wise transfusions between world belonging and Church belonging. This is what we
saw with regard to Saint Giuseppe Moscati, it is what happens with Pier Giorgio
Frassati, who became Venerable on May 20th 1990. One of the most recent
biographies that were dedicated to him practically ends with these words: "Pier
Giorgio simply behaved like a laic in the Church and like a Christian in the
world".
Four crossed concepts to existentially
place only one person, who moreover would be very amazed by such language. The
truth is that the young Frassati reveived his "Christian laic" in a
way that is exactly at the antipodes of what some people that introduce
themselves as heirs of his "memoirs" would mean or would prefer. We
have no choice but to tell, going toward the proof of the facts, which
demonstrate with disconcertment evidence that the term "lay" and the
term "Christian" are equal in a absolute manner for the baptised
person, when this man hadn't received a particular ministerial or special
consecrated vocation, which require being further précised. Pier Giorgio was
born in Turin on Holy Saturday, 6th April 1901 in a rich middle-class family of
liberal stamp: his mother, Adelaide Ametis a well known painter; his father,
Alfredo Frassati, in 1895, when he is a little older than thirty-six years old,
founded the Italian newspaper La Stampa; in 1913 he is the youngest senator of
the Kingdom and in 1922 is the Italian ambassador in Berlin. In short the
Frassatis are at that time one of the three or four family that count in that
Turin that is changing in a metropolis rich of industries and subject to
massive workmen immigrations. But if the family situation from the point of
view of the social prestige is comfortable and stimulating, it is, instead, sad
from the point of view of the bonds of affections. Mother and father live a
difficult and very formal life, a facade kept only for dignity and for their
sons: dad is always busy "somewhere else", among the big troubles of
the newspaper and public life, mum repays herself with brilliant social
relationships and with a rigid and cold educational system. Witnesses define
her as a "modern woman, in advance of the times for her extreme ideas of
liberality".
Liberality that doesn't regard her sons:
Luciana, still living sister of Pier Giorgio, tells that their childhood never
lived indeed, spent a "badly defined nightmare in that huge gentlemanly
house that sometimes seemed "a sad barracks". During decades it's
been trendy to present this saintly university youth as a model of freshness
and purity, full joy of life, of physical and spiritual rigour and of rich
generosity towards the less privileged, as well as of impetuous socio-political
engagements. But the aspects of passion and crucifixion are been neglected and
silent (those alone permit to live like "risen") that is on the daily
background of his life and dead. Let's come back for now to the beginnings of
his spiritual itinerary. His family passed on to him most of all a system of
rules and duties (that is not actually evil, but can be rather sad), a system
that through his mother referred to the comprehension of life as generally
Christian, while through his father referred to a natural goodness, but void of
faith. Pier Giorgio absorbed Christian life immersing himself, spontaneously
and by personal choice, in the living water that the Church of that period
offered him: of that Church, in which limits and troubles were not missing, he
felt "part", an active member, attached to a vine like the Gospel
says, in which good sap flows. One could be surprised listing all the
"associations" to which Pier Giorgio wanted to be part of, often
against the opinion of his family, participating actively and taking on
responsibilities.
The names of these associations can seem
today disused and pietistic, but they mustn’t make us forget that at that time
they show the living cores of a Church in ferment: Apostate of prayer,
Eucharistic league, Young worshippers university students association (with the
engagement of nocturnal adoration every second Saturday of the month), Marian
congregation of the third Dominican order, and others. And these are only a few
belongings through which he educated himself most of all to prayer, that means
to possess a Christian heart, a memory, a wish, an absolute "mendicancy"
of his being. We could dedicate ourselves to describe the practices and
engagements that those associations involved, but the most important aspect is
in observed that his person didn't loose himself and didn't shatter in thousand
little pieces or in thousands devoutness, but was structured integrally so as
to not leave empty, weak, or petty spaces. Most of all, everything had a
centre: daily Communion. "Are you a over-devout?” somebody asked him one
day at the university (believers were insulted like this at that time, from the
Masonic-liberal, fascist, and social-communist". No, Pier Giorgio answered
giving back the hit with goodness, but with as much firmness, no, I remain a
Christian!” All that prayer generated in him a sure passion for all reality
indeed and he, with the same intensity, lived the duty and the pleasure to
belong equally to cultural, sporting, social, political associations, until
that "popular party" that was becoming like whisper for the
engagement and the identity even the political ideas of believers. In 1919,
still under age, Pier Giorgio signed up to the university club "Cesare
Balbo", that included also a "Saint Vincent conference". Here is
the description some members give of the ambient: the club was from my point of
view mouldy and not very interesting and the presence was most of all justified
by being able to play bar billiards. And another: As at the "Cesare
Balbo's" as at the catholic residence where we used to live, there were
lots of good guys, but hundreds of them at least didn't do anything else but
speak about adventures with girls while others, false and over-devout, appeared
to be ‘could have been’ clerics. It's a good description of why we assisted
during passed decades to the collapse of a kind of catholic association and to the
revitalisation of a big part of parish oratory.
Frassati and some friends decided
therefore to take in hand the circle. In a flier of auto propaganda they
proposed themselves as responsible: Students! Do you want to modernise and give
new blood to the circle? Do you want it to live above all its life and as an
audacious Christian over every rancidity of the fifteen-century and pigtail?
Submit the fates of it to the following colleagues: Borghesio, Oliviero...
Frassati. That recent biography which we have mentioned, explains that Pier
Giorgio was then with the most progressive and bore this testimony: He was
always on the opposition, he didn't understand half terms, bland measures,
diplomacy, also necessary sometimes to direct a boat with so numerous a crew
and difficult as that of an university circle. He was an extremist, it would
have wanted exactly to apply the Gospel and sometimes he was a little rough and
angular. He didn't admit deviations, the arrangements were contrary to his
character and he was not a malleable one.
Mystery of the words: today people of this kind are defined "reactionaries
and fundamentalists".
Pier Giorgio is made to pass instead as a
"progressive". This is not enough for hiding an evident fact: that he
has not been really an example of " laic" in the sense in which this
value is spread and publicised today. It is the case therefore to sift well
this typical "progressivism" that one is prepared to recognise only
towards saints. We have a series of episodes available. In the September 1921
in Rome the national Congress is held of the Italian Catholic youth, in the 50°
anniversary of the foundation. There are more than young people present. The
Sunday mass of September 4th is anticipated to the Coliseum, where
the teams converge coming from all over Italy: every group with its flag. But
the liberal-Masonic Police headquarter kept watches on horse in order to
prevent the celebration and the young people were forced to return to S. Pietro
Plaza, where the celebration could take place on the church square, followed
then from a hearing in the gardens. When the young people in the Vatican
decided to go to the ‘Altare della Patria’ singing the alternate song of"
Brothers of Italy and "We want God", the Police headquarter decided
again to disperse the procession using force. Here is a testimony that concerns
our young "saint"; Pier Giorgio holds up the tricolour flag of the
Caesar Balbo club. Suddenly they emerge from the front door of the Altieri
Building, where there were set aside, about two hundred regal watches to the
orders of the most sectarian police officer that I have never known. Cries:
" Set with the muskets, remove the flags!” It seems that they have to deal
with beasts. They beat with muskets, they grab, they tear, and they break our
flags. We defend them, as we are able with our hands and teeth. I see Pier
Giorgio taking on two guards that try to tear the flag from him. ... They push
us into the courtyard of the Building that is used as a safety room...
Meanwhile in plaza of Jesus the bestial show continues... A priest is thrown
literally on the courtyard with his cassock torn and a bloody cheek. To our cry
of protest they again set with the blows of muskets... Together we knelt on the
ground, in the courtyard, when the torn priest lifted the rosary and said:
" Boys, for us and for those that have struck us, let's pray!” The
magazine Catholic Civilisation, in a time when things were called by their
names, telling the facts explained them this way: " The sect, furious from
such an unexpected demonstration of faith, wanted to make blackmail of
it". And still: "The fact, owed to turbid intrigues of sect and
party... ". And it defines the distorted chronicles that the Newspaper of
Italy and the Resto del Carlino made the work of "certain journalists more
ignoble and more sectarians". The day after young Catholics had to go
themselves to S. Peter's again and Pier Giorgio with his guys recrossed the
city bringing in triumph the stubs of broken and torn flags to which he had
hung a great poster with the writing: "Tricolour slashed by order of the
Government". A "progressive" fact, as we see. However it was
spoken of all over Italy.
A
friend of Pier Giorgio tells: While everyone was speaking of him, he showed
reluctance to the congratulations that came from every part. Those praises
seemed strange to him because he could not understand as a young Catholic that
circumstance could act in different way. The following year the law was
declared that prohibited religious teaching in schools, just when at Catholic
associative level we complained of the "deplorable disorganisation"
of the students. In Turin Pier Giorgio wrote a letter to the partners of the
"Militias Marie" club, which he belonged to as delegate of the
students. He wrote: Our young people need a proper education for their strength
and a solid apologetic base to face the continuous dangers, to which they are
exposed while unfortunately attending corrupt public schools ... We who by the
grace of God are Catholic we don't have to waste our lives... We have to temper
ourselves to be ready to sustain the struggles that we will certainly have to
fight for the conclusion of our program.
Pier Giorgio expressly asks:
"continuous prayer "," organisation and discipline","
"sacrifice of our people and of ourselves" and he offered the
possibility of "after school activities where (the students) will complete
the culture that the public schools are not able to give, they will be educated
at the same time in the religious and philosophical matters". He concluded:
While I am thanking you for what you will do, sure that you will be compensated
largely in life, I greet you as a Christian. Hurrah Jesus! The students'
delegate. Pier
Giorgio Frassati. At to end of that same year the FUCI
exposed in its glass showcase at the Polytechnic the notice for a night-time
adoration of the Eucharist. Evidently the notice "stuck out" among
the thousand motley notices that, in the other glass showcases, spoke of
dances, parties and funs, and so the anticlerical ones democratically decided
to tear them and the voice scattered. A friend tells: I remember Pier Giorgio,
upright in front of the glass showcase with a baton in his hand, and a howling
uproar among the one hundred students. Insults, threats, struck they weren't
able to shift him. The greater number however, had the upper hand.
The glass showcase went into pieces and
the notice was burnt. However the destruction of the glass showcase and the
notices had become a vice, since the anticlerical ones punctually entrusted the
Giordano Bruno's club. More than a "forge", already, spoke about the
necessity to maintain good relationships and to begin negotiations. Frassati
didn't allow half terms: "I shall fight. Do we not have the right to
defend ours glass showcase, or do they only have the right to break it? The
others sustained that it was not possible however to stay there to continually
keep watch, but Pier Giorgio was hasty". I say that it is needed in order
to give a lesson". In another occasion, for the Easter parties, he had
posted a sacred notice in the courtyard of the university. They tore it. Pier
Giorgio copied it by hand and put it up again "with geometric
progression", reaching the number of 64 copies. Since the beginnings of
1920 when the nervous workers started, he accompanied them as a body guard, in
the red suburbs in Turin, a Dominican monk that went to talk to the young
workers”, among howling and threatening Bolsheviks", and not rarely, to
defend him, it ended up coming to the hands. In times of political elections he
spent entire nights driving a car full of manifests, fliers and printouts and
holding on the running board two big overflowing pots of glue, and
"attaching" in the most ‘hot’ points of the city, not without
undergoing aggressions and organised defences. And it will certainly not be
fun. When they instigate the fascist teams, the opposition of Pier Giorgio will
be so determined that his same house will be aimed at: on a Sunday, while he is
having lunch alone with his mother, a team storms into the house, armed with
batons of lead balls covered with leather, and start to smash the mirrors of
the antechamber and any furniture they come by.
Pier Giorgio succeeds in grasping a baton
and sent them running. Even the foreign
press brings the news of the episode. In a letter Pier Giorgio himself tells:
Dear Tonino, I’m writing to reassure you: you will read in the newspaper that
we have suffered a small devastation in the lodge from some of the fascist
pigs. It’s been more an exploit of cowards but nothing more... They have no
shame: after the facts in Rome they shouldn't let themselves be seen but be
ashamed of being fascist. In another occasion to who attacked him he shouted:
Your violence cannot overcome the strength of our faith, because Christ doesn't
die. He suffered basically because he began to discover the weakness of that
"popular party" in which he had believed. He was already enrolled to
his foundation and he publicised it without fear. He was convinced that
"the party would have been really popular when big numbers of faithful to
the Christians professional organisations had sustained it».
A friend tells that, when Pier Giorgio
spoke about it, he showed his love for it, because "it felt that it was a
social result of his faith". With the beginning of fascism he was
humiliated by having to ascertain the weakness and the changing of many
adherent of the popular party, but unlike so many he tenaciously stayed
attached to it "with the last hopes, with the last thoughts, with the last
wishes". When the Manager of the’ Popolo’, Giuseppe Donati, had to leave
in exile, only Pier Giorgio was at the border to say good bye and to shake his
hand, challenging the eyes of the fascist police. Donati in person then wrote:
" I saw in him the last friend of the Country that I left". And Pier
Giorgio would be dead three months later. From the social and political point
of view he was afflicted by the scarce intelligence of faith of many members of
the Catholic associations: that is the lack of the view of faith applied to
reality with intelligent love. In 1921, participating at the national congress
of the FUCI in Ravenna, he had proposed and defended the thesis of the breaking
up of the FUCI to make it meet it in an ampler "Catholic youth" that
united intellectuals, workers, students and simple people. He found opposition
in the ecclesiastical assistant of the FUCI, but he didn't show it had been
understood. He frequented the most vigorous club of workers, such as the "Savonarola", composed of metal
mechanics workers of the Fiat, well situated in front of one of the more
trained communist clubs. We brought, a friend tells, to the centres of
religious, cultural, social and syndicalism associations... Everywhere, it can
be said, Pier Giorgio was present and he co-operated and participated in every
initiative... He wasn’t even missing at the club of the Legionaries (of
particular importance, if one thinks that the First World War had shortly
ended) and at the Union of the Job, where the students met the workers.
Christian identity was for Pier Giorgio opened to all ambits, social and
political, even beyond the national borders. He was indignant because France
ruined "the most Catholic part of Germany"; militarily occupying the
Ruhr ("it's an infamy!” he said) and he wrote a letter of protest to a
German daily paper. In the same way he sustained with public declarations the
struggle of the Irish people that asked for " Independence of its nation
and its spirit." He had become interested in the international association
Pax Roman that united the university Catholics of all nations; and he wanted to
be the organiser of a conference that he held in Turin. All these indications
must not make us forget that we are speaking of a university student with
continuous and difficult examinations to be undertaken and overcome with at
least good results, but after strenuous work. To succeed he had to applicate
himself for a long time, and he wasn't exceptionally gifted. Yet even his study
was illuminated by charity and faith, if one thinks that among all the
possibilities that were offered to him, and they were notable, given his social
condition, he had preferred to enrol himself in the faculty of mining
engineering, because during his sojourn in Germany he had ascertained the
particular gravity of the conditions of work of the workers of the sector:
" "I want to help my people in the mines and I can do this better as
a laic than as priest, because priests here are not in contact with the
people". This was the way he explained the field of his studies that he
had chosen to Louise Rahner, the mother of the famous theologian, in who’s
house he sojourned for a certain time. He said he wanted to become "a
miner among the miners". There is another aspect of his life that we have
to describe, a more known one, but that now, in the amplest picture that we
have delineated, it finds its correct position. It deals with that "
voluntary service of charity" to which Pier Giorgio constantly devoted
himself, emerging himself in the liveliest tradition of the social saints of
his country (Don Bosco, Cottolengo, Faà di Bruno, Murialdo, and
Orione). Here is a delineated sketch from G. Lazzati, to commemorate the 50°
anniversary of the birth of Pier Giorgio: Estranged the men, beginning from his
relatives, they will see this youth to whom nothing seemed to be missing in
order to be a champion of worldliness (...) to drag through the streets of
Turin wheelbarrows full of the poor mens household implements looking for
houses, and to sweat under the load of big packages also badly packed, and to
enter the bleaker houses where poverty and vice go together, under the
hypocritically scandalised eyes of a world that does nothing to help them
better themselves; and to make himself, with amazing humility, he, the son of
the Italian ambassador in Berlin, he, the senator's son, solicitor for the
poor, and for them to remain without a cent for a tram to get back home, but
returns home at all hours of the night... His sister Luciana has revealed that
the situation was more humiliating than can be imagined: at home Pier Giorgio
passed as a fool and they kept him short of money: to be able to give to the
others, he often had to deprive himself not only of the superfluous but of the
necessary. What he did for the numerous poor families, of whom he took care of
as a member of the "Saint Vincent", results from thousand of episodes
full of charity and from thousand thankful testimonies. It was not therefore, a
dull charity: "to give is beautiful he said, but still more beautiful it
is to put poor men in condition to work". He knew well that charity was a
matter of social justice indeed". It was discussed; a friend narrates, of
certain agricultural pacts. He sustained that the land belongs to the farmers
and it must be given to who works it. Impulsively I exclaimed: 'But you that
owns fields, would you do it?’ He looked at me and he told me in few words:
They are not mine...I'd do it immediately!».
The conscience, with which meanwhile he
acted, lightening, as he was able to, the misery of the poor, with his own
sweat, emerged when he had to convince others to participate in his exploit. A
friend tells: One day he tried to convince me to take part in the "S.
Vincent". My difficulty was that I didn't have enough courage to enter the
dirty and malodorous houses of the poor, where I could catch some illness, he
in all simplicity answered that to visit the poor was like visiting Jesus
Christ. He said"; around the crippled, the miserable one, around the
wretch I see a light that we don't have...” that visiting poor men hovels was
possible to get some serious illness was not a way of saying. And in fact Pier
Giorgio became ill in a terrible way: despite that he was physically tempered
by sport, he contracted fulminating polio during one of his "visits», that
killed him in a week. It was a week of passion. Before briefly telling this,
let's see the image again that has been handed down of this university youth:
"bourgeois", open, healthy, jovial, a passion for the mountain and of
skiing, noisy at parties, animator of a healthy goliardy (he had founded a
" Society of the Left Types" with a proper statute). All of this was
not just appearance but in his nature. Yet, this same nature, without
dissociation’s, without highs and lows, without changing of character, it was
also deeply tempered by his and others suffering. Among them a lacerating
suffering, we have also to remember the deep love for a girl of humble
conditions, love to which he morally felt forced to abdicate when he realised
that his choice, for the prejudices of the family, it would have never been
approved. He understood that a possible insistence of his would have provoked
the definitive breaking of the bond between him and his parents. God suggested,
in the depth of the heart (and we owe to interpretative the episode considering
his entire brief life; without knowing it, Pier Giorgio was already a step away
from death) not to seek his happiness at the price of the salvation "of
his parents": " I cannot destroy a family, he said, to form another
one. I will sacrifice myself".
On June 30th 1925, returning from his
usual turn of charity, Pier Giorgio started to accuse migraine and inappetence.
Nobody minded him: in those days his old grandmother was dying, and that big
guy tall and muscular, who no one ever minded or took notice of because he was
such a good person, with his inopportune fevers was just annoying. Pier Giorgio
started to die, feeling his young body being destroyed, while the progressive
and implacable paralysis advanced, without anybody minding him. The dying
grandmother continued to polarise the attention of the family, causing physical
tiredness and psychological wearing out of all the family. Pier Giorgio was
kindly made to understand not to annoy them with his slight illness, when there
were already enough troubles in the house and when he would have done better to
study for his last examinations that had been dragging on for too long. So Pier
Giorgio, humble and obedient, faced alone the symptoms of this terrible
illness, the gravity of which he didn't entirely realise, and the agony of what
was happening to him, without even being able to speak of it, since every
attempt to do so was stopped with unknowing cruelty. When the petrified parents
realised what was happening under their eyes, it was too late. The serum made
hastily and exceptionally in the Pasteur Institute in Paris arrived when it was
too late to be of any benefit. On the last day of his life, Pier Giorgio asked his sister Luciana to
take a box of injections that were in his study to one of his poor men because
he had not been able to do so, he wished to write the necessary indications and
address. It is a note that visually expresses the tragedy: he wanted to write
it, at all costs with his own hand which was already tormented by the
paralysis, and an almost inextricable tangle of lines and letters are the
results. It is his will: his last energies for his last act of charity.
The funeral was a hasten of friends and in
particular of poor men; the first to remain astounded, to see so many that
loved him and so many he had known, it was his relatives that for the first
time understood where Pier Giorgio had really lived in his short years of life,
despite he had a comfortable and rich house to which he used to return to, never
on time. The most unusual and unexpected commemoration post mortem is the one
that the famous socialist Phillip Turati dedicated to him. He wrote in his
newspaper: He was really a man, that Pier George Frassati, that death seized at
24. What we read of him is so new;
unusual that it fills with reverent amazement even those who didn’t share his
faith. Young rich, he had chosen for himself work and kindness. Believer in
God, confessed his faith with open demonstration of cult, conceiving it as a
militia, as a uniform that is worn in front of the world, without changing it,
with the usual suit for convenience, for opportunism, for human respect.
Convinced Catholic and partner of the university Catholic youth of his city,
mistrusted the easy sneers of the sceptics, of the vernaculars, of the
mediocrity’s, participating in religious ceremonies, making processions to the
canopy of the Archbishop in solemn circumstances. When this and calm and fair
demonstration of his own belief and not an exhibition for other purposes, it is
beautiful and honourable. But how can we distinguish the "confession
" from the "affectation"? Here is life and the comparison of
words and of external actions that are worth little more than the words. That
young Catholic was indeed a believer. (...) Among hate, haughtiness and spirit
of dominion and of prey, this "Christian" that believes, and operates
as he believes, and speaks as he feels, and acts as he speaks, this
"intransigent" of his religion, is also a model that can teach something
to everybody. Perhaps Turati even suspected that the conclusive words used by
him to describe a convincing Christian secular ("He acts as he believes,
he speaks as he feels and acts as he speaks") these are about those that
the Church uses when it consecrates its ministers: a question of
"priesthood" in fact. And the Christian laic are also priests in the
power of the same baptism. There is another observation that is necessary to be
made before concluding. Often one hears a question (that burns above all the hearts of the Christians that live in
Piedmont): why is a land that was so rich of social " saints " up to
the end of the last century, today so dechristianize? What has happened? Where
is their inheritance was it not accepted and lived? Beatifying this last young
laic from Turin, the Church seems to give an answer: it needed (it needs) to be
welcomed this inheritance of Pier Giorgio Frassati (and today it could be” the
favourable moment").
The holiness of Pier Giorgio expresses in
fact a value of continuity with the tradition of his land and a value of
novelty: and this is his function of "zipper" (in the passage of an
age) that is necessary to know how to accept it. On one side he has inherited
the purest tradition of the Piedmont’s saints: he engaged in their immense work
of defence of the faith, through the profuse charity in the field of the
immarginalsation, produced at the time by a rising industrial-urban context. On
the other side, he has however pointed out the novelty: the necessity that faith
is compared in the arc of human experience and it "benevolently
operated" in every ambit: in the environments of the university, of work,
of the press (Pier Giorgio collected subscriptions not for his father’s daily
paper, but for the Catholic one), of political and party engagement, and
wherever it was necessary to defend social liberties, always trying to conceive
and to foment the associations, as " Christian friendship" destined
to the birth of a social Catholicism. While the age of the mass Christianisation
was opening and documenting itself, Pier Giorgio realised that it was necessary
to reopen the matter of the relationship of Faith-Operate: this was
traditionally applied to charity – assistance - moral fields, it was necessary
to extend it to all the operate of man (from economy to sport!), without
accepting limitations and pre-determined spaces.
This splendid confession of his remains:
Each day I understand what a grace it is to be Catholic Living without faith,
without a patrimony to be defended, without sustaining a struggle for the Truth
is not to live but to scrape a living... Also through every disenchantment, we
have to remember that we are the only ones that possess the truth. In an age of
sad dechristianisation, in an age of new and cheerful evangelisation we need
men like this: "convinced": laic, that is Christians: that means
saints.