Across the years, members of the De Piro family have added lustre to their name by their nobility of heart. Towards the end of the l9th century, a special gift from heaven was granted to our much-loved Island: a son born in this family was destined to influence many others to follow him. It was not only the nobility who were attracted to him, but ordinary people were drawn to him, more by the nobility of his heart than by his noble birth. He had compassion and sympathy for all in need, and his belonging to a wealthy and noble family may be considered providential, for he firmly believed that wealth was not meant to be hoarded, but to be regarded and used in the light of the words of Christ: 'Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal'.1 This man of noble birth and heart was none other than Giuseppe De Piro.
It was during the first years of the British occupation in Malta that, on 24th February 1849, Gerolama Sciberras d'Amico Inguanez, wife of Doctor Carmelo De Piro, gave birth to her second son and named him Alessandro. Alessandro was a nobleman from both his parents: his father, Doctor Carmelo De Piro was brother to Adrian and Francesco Saverio De Piro Gourgion, who were respectively the fourth and fifth Marquis of Castilla. His mother, Gerolama, was daughter of Alessandro, the l4th Baron of Castel Cicciano, and she named her son after her father.2
As Alessandro never succeeded to either the title of Baron or that of Marquis he was by right addressed as 'dei Baroni di Budaq dei Marchesi di Castilla'. (The words 'dei Baroni' and 'dei Marchesi' mean that the person belongs to a noble family, but is not the title bearer.)
Little has been handed down to us about Alessandro; he was known as 'is-Sur Sander', a serious looking man who, while retaining his dignity, was by no means haughty. He had an upright bearing and the habit of twirling his stick as he walked.; On l7th November 1868, at the age of 19, Alessandro married Ursola Agius Caruana, 20 years old, a girl of gentle disposition and well brought up, belonging to a noble family.4
Alessandro and Ursola were well-to-do, holding property in Malta, Gozo and Italy, but their first trip abroad shows us that wealth would not in any way divert them from the right path. The following episode was related by Ursola herself.
After their wedding they left Malta for their honeymoon in Italy. While walking along one of the streets, they saw a notice announcing a ball and they decided to go. But when they entered the ball-room, they were shocked at what they saw. The guests were not sober, their dress and behaviour were indecent, and Ursola came to the conclusion that the atmosphere was conducive to sin. When they left the place Ursola wished to get her husband's impression, for she was afraid he might have wished to go again. However, his reaction allayed her fears: 'I was not at ease, and I wanted to tell you that we should leave'. They never again frequented such places.5
God blessed them with many children: seven boys and two girls in the following order: Maria Teresa; Carmelo, who became a doctor; Maria; Santino, who became a priest; Igino, who became the 7th Baron of Budaq, nominated by his uncle; Alberto; Giuseppe, whose life we are relating; Guido, who became a doctor; Giovanni Pio.6
Throughout his life, Giuseppe De Piro was very close to his mother, Ursola. Their characters had much in common. It is good to reflect a while on the exemplary Christian life of this mother, that reveals the type of woman she was, how much she did for her family and for those who came in contact with her. Here are a few details about the life of this generous woman who left such a deep impression on all who knew her.
Ursola De Piro, or as she was known, 'is-Sinjura Kika', lived a true Christian life. She was a deeply religious woman, who found strength in God. This enabled her to face all her difficulties. Mdina Cathedral may be considered to have been her second home; when her various commitments permitted, she would spend time quietly in church when no one was there, in intimate union with God. Daily she heard Mass and often frequented the Sacraments.' During the time that her son, Mgr. Giuseppe, was entrusted with the Institute of St. Francis of Assisi in Hamrun (known as Fra Diegu), Ursola's joy was to attend the Hour of Adoration held there every Thursday. She would also take part in the children's religious festivities organised in that Institute.8 Ursola, as a fervent Christian woman, knew her duty was to draw others close to the Church, and as a mother, her first duty was towards her children. In their childhood, she took them to church, and they followed her two-by-two. Her husband Alessandro was then still living, and he invariably accompanied the family to daily Mass.9 Ursola was very precise. Her home was always in perfect order, and she insisted on everything being in its proper place. In the same way her love for the Church prompted her to see that everything was befitting the holiness of the place. When she noticed a candle awry, or the frontal of an altar slightly out of place she would call the sacristan and tell him to put things right.10 She instilled this love for the Church in her children and also in her dependants. During Holy Week, when the functions remind us of the greatest moments of our Redemption, Ursola would grant her staff time off and lessen their tasks, in order to facilitate their taking part in the Church ceremonies.11 She belonged to the Third Order of the Carmelites. 12
God tested the faith of this woman by many trials. As a mother she was deeply concerned about all her children, until each one had made a suitable choice for a vocation in life. Often, in intimate letters to her son Giuseppe, she expressed her anxiety about one particular son, who in his early youth had not taken his studies seriously or considered his future.13
Ursola lost her husband before she was 15, and so had to carry the burden of the responsibility of her large family (her youngest son was then under 17 years of age). This death was a great shock and loss. Alessandro was still in his late forties when, with Ursola beside him, he died suddenly in a hotel in Rome. Ursola's grief was all the greater because none of her children were with her and she was far from home.
After this grief, 'Is-Sinjura' Ursola was to bear many more trials. Her sons contracted illnesses and several died young. This Biography of one of her sons will show us her deep grief and at the same time her great courage and the moral strength with which, as a true Christian woman, she accepted with dignity the hardest trials God permits a mother to bear. From family letters 14 and reminiscences of friends, we learn with what moral courage Ursola comforted her own children during those days of mourning. She bore her grief in quiet dignity and intensified her prayer; her only desire was that others would help her to bear her sorrow by joining her in prayer, and raising their thoughts to a loving God who cares for us all. Many still remember the illness of her son Guido when, during the last weeks of his life, she would ask her sons to join her in prayer and entreated others to pray for her ailing son.15
Few other mothers have gone through the ordeal of seeing so many of their children die first. Ursola found her model in the Virgin Mary, whose Heart seven dolours had pierced, and who yet stood sorrowful at the foot of the Cross. Seven of her children died before her in the following order: Alberto, Maria, Doctor Carmelo, Maria Teresa, Doctor Guido, Don Santino, and Mgr. Giuseppe.
During these years of trial, Ursola De Piro proved that her love for God did not only consist in prayer and resignation, but she did her utmost, using what Providence had given her, to help others who were less fortunate, showing her detachment from wealth. She also aided the needy churches, as President of the 'Opra tat-Tabernacoli'. This entailed gathering young women, who, together with her would sew, mend and embroider church vestments and requisites. 16
When Don Gwann Battista Ghigo became Parish Priest of Hal Safi, he took over a very poor and needy church. Ursola offered to provide the necessary vestments while he supplied the material. 17
All who knew Ursola De Piro realised that she not only gave orders, but she too worked hard. She was known as a disciplinarian; in her presence no one dared to make thoughtless mistakes or grow slack in his work. The members of her staff did their utmost never to be caught neglecting their duty and would thus avoid due correction.18 On a certain occasion, when one of her grandsons stubbornly refused to make the Sign of the Cross before a meal, she ordered him out of the dining room, and he was left without his meal.'9 However, discipline did not turn Ursola De Piro into an austere or self-centred woman. On the contrary, she cordially welcomed everybody and made it a point of showing fairness in all her dealings. During the last years of her life, she became an invalid and was completely dependent on the help of others, which very often entailed carrying her in an armchair from one place to another. Every time she insisted on rewarding the helpers, although they would disinterestedly offer their services; but, her principle was to recompense any work accomplished.20
Ursola showed her love towards God by dedicating her life to charitable deeds, when anyone in need required her help. Her own staff knew she was a strict mistress, but at the same time they also knew she was always ready to assist them. Whenever any of them had a baby, Ursola would be there to dress the baby for the christening.21 On all occasions, Ursola was a friend to the members of her staff; she talked to them kindly, and tried to help them solve their problems, giving good advice whenever ! necessary.22
Ursola De Piro's kind heart revealed her love, particularly when she met those in need. On one occasion, a poor woman with two children was desolate when her husband died. When she approached Ursola, not only did she receive help, but her two children were accompanied by Ursola herself in a 'karozzin' to be settled in a charitable home.23
When she saw that the young people of Qrendi needed care, she managed to introduce into the village the Sisters of the Franciscan Congregation of the Sacred Heart of Jesus, who, with loving attention for the local children, helped to educate them spiritually and culturally.24
There is no way we can describe the amount of charitable work Ursola undertook on behalf of children in the charitable institutions. Giuseppe, her son, was well aware of his mother's great heart, and in his difficulties, when other doors were closed, he turned to her for help.25 It was a consolation for all concerned when on the feast day of her Patron Saint - St. Ursola - Giuseppe would take the children to visit his mother, and, rejoicing even more than the children themselves, she would offer them cheesecakes and pastries.26
Alessandro and Ursola De Piro's family lived up to the nobility of their birth. At a later date, Archbishop Pietro Pace was to speak of the family thus: 'The Noble De Piro family is well known for its religious sentiments'.27 Acquaintances abroad also recognised this characteristic trait. We will quote one distinguished person, Cardinal Rampolla, Secretary of State during the Pontificate of Leo XIII, who held the De Piro family in great esteem.28
When Alessandro and Ursola's family already numbered six children (two girls and four boys), on Friday, 2nd November 1877, Giuseppe was born at Mdina. The large family home, close to the Cathedral, was situated at 3, Bastions Street, as indicated by the many letters addressed to the members of the family.29 This street resembles a lane as it is very narrow, and the house still bears the same number. On the cornice adorning the facade, above the front door, is the family coat-of-arms, sculptured in Malta stone.
On Saturday, 3rd November, the day following his birth, Giuseppe was baptised by Mgr. Vincent Magri, Archpriest of the Cathedral. After his first name Giuseppe was given the following names: John, Francis, Pascal, Edward and Nicholas. The godparents were the Noble Alessandro Sciberras d'Amico, a relative on the side of his father, and the Noble Marianna Agius, a relative on his mother's side.30 Giuseppe wore the same christening robe which, thirty years previously, had been worn by his mother. Ursola wanted all her children to wear that particular robe for their christening. It was passed on to each one, and years later Dr. Carmel Apap Bologna and his sister, Marlene Attard Montalto, wore it. They have since presented it to the Missionary Society of St. Paul, and in donating it they made a declaration that it was being preserved with other documents of the Society.
Maria Teresa, the eldest sister of Mgr. De Piro, was grandmother to Carmel and Marlene. She had married the Marquis Paul Apap Bologna.
It is not often that one can trace in childhood the qualities which will be revealed in later life. It was the custom of noble families to give their children home tuition in preparation for school. This pattern was followed for Giuseppe De Piro's first lessons. Two of his teachers were Mr. Warrington and Miss Savona.31 It appears that much of his childhood was spent in the Valletta family home, at 209 St. Paul's Street, a bit further up from St. Paul's Collegiate Church.32
From early years, his mother brought him up with deep religious sentiments and disciplined on a regular routine. She was of the opinion that it was not demeaning to train her children in household duties. Her two daughters, Maria Teresa and Maria, were allotted duties in the house, and the brothers would help either one or the other sister. The boys were encouraged to show interest in a craft, and for a while Giuseppe attended the workshop of a tinsmith. Italian was the language spoken in the family, and Giuseppe's letters to his mother were written in Italian. Daily the family gathered to pray the Angelus, recite the Rosary and say other prayers.33
In July 1887 when Giuseppe had not yet reached his tenth birthday, one of his elder brothers undertook to help prepare him for his entrance examination to the Lyceum. The candidates numbered 162 students and he was the youngest among them. Only 59 passed and Giuseppe was among those who failed. At that time, these tests were held once a year, so he had to wait another year. In July 1888, 230 candidates sat for the same examination, and only 76 were successful; this time Giuseppe was one of them.34
When Giuseppe was 11 years old, he received the Sacrament of Confirmation at the Cathedral, on 3rd January 1889. The Sacrament was administered by Bishop Mgr. Anton Maria Buhagiar, a Capuchin and Apostolic Administrator of the Diocese. Giuseppe's godparent was the Noble Francis dei Conti Manduca. At this time, Giuseppe was a lively boy, full of fun, ,
like other boys of his age. Very often, he and his brother Santino would cross over from the roof of their home on to the roof of the Cathedral. From there, they would climb up the earthen conduit pipes to reach the dome and raid birds' nests.35
A close relative of Giuseppe De Piro, speaking of the family, said: 'They were all artists, and made beautiful things. Don't forget they had also lived in Florence. My grandmother used to say Uncle Giuseppe was a poet'.36
Much more than for poetry, Giuseppe had a talent for painting. During his years at the Lyceum, he distinguished himself in the subject of art and gained prizes.37
He copied details from important masters, like Michelangelo, Raffaello and Perugino and we still have many of his sketches. He usually sketched in pencil and obviously meant his work to be a study, giving great importance to shading. He would sign his works, but rarely dated them; we know, however, that they belong to the period between 1889 and 1898. His signature is 'G. De Piro'.
On one occasion he produced a particular picture meant for a chapel, and used colours - blue, red, yellow and green. He wrote the words 'Indulgentia Plenaria' entwined with all kinds of flowers, and signed his full name, the name of the school and the year, 1892. He was therefore 15 years old. The name of the school indicates probably a competition in his class at the Lyceum.38
Giuseppe's artistic talents must have been recognised by his teachers, although little account of their appreciation has been handed down to us. However, one occasion stands out, when Giuseppe was 15 years old. A painting competition was organised at the Governor's Palace and the subject was a 'firebucket'. Giuseppe was one of the competitors, and as he was late in handing in his work, he was reminded by a note from Mr. Baden Powell, on 1st January 1893, saying that this was the last day for the entries of the paintings.39 Giuseppe got really busy and evidently produced a good picture for which he was duly rewarded with the following letter from Mr. Baden Powell:
The Palace,
8 Jan. 93
My dear Joseph.
Herewith I send you a little prize for your beautifully painted Fire Bucket. Yours was by far the best of the 12 sent in for the competition, and I congratulate you and thank you for having done it so well.
Yours truly,
R. Baden Powell40
Giuseppe had to be pressured to enter competitions, and just as Baden Powell had to remind him to hand in his work, so also G. Calleja on 4th July 1893 asked him to send in the two portraits he had prepared, not later than the l5th, for they were to be exhibited for the l7th of the same month.41
Giuseppe took part in other activities as seen in an undated letter written to him by Julia Gatt, reminding him of his part in the 'tableaux vivants'.42
As a student, Giuseppe enlisted in the Royal Malta Militia. Previously, in the year 1852, the Governor of Malta, Sir William Reid, had formed the Malta Militia. It had been placed under the command of Sir Joseph Maria De Piro, cousin to Giuseppe's grandfather. The Regiment had not done very well, and in 1875 it was disbanded. Fourteen years later, the Malta Militia was again formed and this time, in order to give a good example to the people and show that it was no dishonour to be a soldier, the authorities concerned invited sons of noble families to enlist; among these young men was Giuseppe De Piro.43 Giuseppe enlisted when he was barely 15 years of age, and on 11th October 1892 he started service until 23rd February 1896, at the same time carrying on with his studies.44 It was at this time that he entered the University of Malta, which means that his duties in the Army did not take any time from his studies.
We are in possession of records of the 'Royal Malta Militia' of the year 1895, which show that the enlisted men were obliged to attend drill on certain days, and a close watch was observed on discipline, so that none would fail to attend. Giuseppe De Piro d'Amico (this is how he is registered in the records) is among those who were never absent.45
Giuseppe fulfilled his military duties with honour. When discharged, each soldier received a certificate, and from the certificate obtained by Giuseppe, we learn more about him. His reputation regarding conduct and character was always of the best. At 18 he was 5ft. 7ins. tall, his eyes were bright brown, his hair light brown and his expression attractive.46
A few months after he left the Army, he was enrolled in the Congregation of the 'Onorati' in Valletta which is under the patronage of the Assumption of the Blessed Virgin Mary47
Signora Kika (as she was known) wanted her children to consider the needs of others, and to see for themselves that not everybody enjoyed the comforts they had; so she trained them to offer help wherever it was needed. This does not mean to say she was not ambitious for her children; her wish was that they would distinguish themselves in Maltese society, not only by their noble birth and life, but she particularly wanted them to obtain a degree in their studies, thereby achieving a worthwhile goal.
During the time that Giuseppe was in the Malta Militia, he started preparing for the examination known as the 'Matricola'. In 1894 he was passing through a difficult time, for his health was not very good. He contracted Mediterranean fever, and for some time he was obliged to suspend his studies.48 However, despite the drawbacks of sickness, he sat for the examination and passed;49 his results were good. He then began a course in the Faculty of Arts and Science, a three year course from 1894 to 1897. His studies covered the following subjects: English, Italian, Latin literature, intellectual philosophy (logic) and morals, mathematics, physics and political economy. According to the certificate released by the Malta University, he sat annually for examinations in all the subjects before a special council of the faculties, and did well.50
When he was approaching his 20th year, in October 1897, Giuseppe De Piro became a regular student in the Faculty of Law, a course which should eventually have led him to a lawyer's degree. He started attending lectures in natural and constitutional law, and again we have evidence given by the Director of Education referring to his excellent behaviour. However, Giuseppe did not pursue these studies and he attended only one scholastic year, ending in May 1898.51
On and off for the previous seven years, Giuseppe had been considering his future. The classes he was following at the University would not lead him to the ideal of his life.52 Quietly and in silence, with God alone, Giuseppe was thinking and meditating about the decision he needed to make.
At the age of fourteen, Giuseppe had felt drawn to the priesthood.1 He was then still young and immature, and his delicate health might have been considered an obstacle. He was then in the fourth year at the Lyceum and about to be enlisted in the army. Subsequently his studies at the University seemed to be leading him to a different goal, and he was experiencing an inner conflict. He had begun a course in Law, with the thought that he might be of help to the poorer people in need of legal aid, but his original attraction to the priesthood had not diminished. His vocation was sound, even though the environment surrounding him might have led him in another direction.
He had first of all to confide in his father, Alessandro, so he plucked up courage and told him he wanted to become a priest. His father did not believe him, and he was not convinced of his son's vocation. At that time both his parents considered Giuseppe their cherished child still. Although a serious young man, he was sociable and enjoyed the good company of young people of his age. Apart from his noble birth, he was a handsome young man, and his good nature attracted many a young girl. When he first spoke to his father about his vocation, Alessandro promptly answered "no", and tried to dissuade him; to put him to a test, he suggested he should go to spend some time in Florence with friends of the Family De Piro who lived in that city. Giuseppe obeyed and went on that visit, but when he returned to Malta, he repeated the same words he had told his father before: 'I wish to become a priest'. Deep in his heart, Alessandro was not convinced of his son's vocation, but Giuseppe did not waver in his decision. He was waiting to overcome all obstacles, and not long after the unexpected did occur.2
At the beginning of 1898, Alessandro and Ursola went on a trip together. Alessandro was delicate and suffered from digestive trouble. Ursola was of a stronger constitution. While in Florence, Alessandro complained of a slight indisposition, but they travelled down to Rome, staying at the Minerva Hotel. On 10th Januaryl898, Alessandro was taken suddenly ill, and died soon after. He was in his 49th year. Ursola called a doctor and it was discovered that he had died of a virulent form of influenza. However, the doctor confided to Ursola that it was out of the question for him to declare the true cause of his death, because if the news spread, it would cause panic. So Alessandro's certificate declared that the cause of death had been nephritis.3
Some time later, Giuseppe was reflecting on his father's death, and this is what he wrote to his mother and brothers: 'According to our judgement, this year has been a year of misfortune. This is according to our way of looking at it-because God does nothing that is not perfect, and His works cannot be but good. On this occasion I can say without fear that the consolation we have experienced has been greater than the grief caused through our great loss'.4
Giuseppe seems to have had in mind that God had hastened the realisation of his vocation by means of the sad events which could not but cause great grief to the De Piro family. Giuseppe had been very close to his father, had loved him dearly and deeply mourned his great loss. But at the same time he felt freer now to take a decision regarding his future life.5
In connection with his father's death and the serious illness that afflicted one of his brothers - Berti6 - he meditated at length on death, and he felt confirmed in his call to serve God as a priest.7 In the summer of 1897, when his father Alessandro had affirmed that he could not believe in his son's vocation, Giuseppe had asked his confessor's advice, and the latter had not dissuaded him.8
When his father died, Giuseppe, being a sensible and prudent young man, started thinking seriously and weighing the reasons pro and con, pending his decision to choose his way of life.
Many were the reasons why Giuseppe De Piro felt drawn to the priesthood. He realised that no mission suited his temperament better than that of a priest.9 He realised that, as a priest, he could live a full life, and he would find the strength to overcome the problems that would come his way.10 Despite the fact of his great desire for the priesthood, young Giuseppe was not spared nature's trials. Like every normal young man, he was going through a time of temptations. He knew God was helping him to overcome these temptations, but the natural instinct leading him towards the road of matrimony might have thwarted his vocation11
Giuseppe was a deep thinker, and he reflected before taking a decision. On one hand, he feared that in the future he would not be able to overcome the demands of nature, and would not have the strength to control himself and live the celibate priestly life according to the demands of his vocation.12 On the other hand, Giuseppe De Piro had many other reasons that were encouraging him to consecrate his life to God, and the fear of what might happen did not deter him from his decision. He felt that with such supernatural motives, and with God's help, there was no reason to lose heart.
Giuseppe's resolution to become a priest was based on the yearning to give himself entirely to God, Who, becoming Man for us, loved us and suffered and died to redeem us all. He felt strongly drawn to his vocation, and the ideal of living for love of God alone kept filling his mind and heart. The ideal of a consecrated life brought with it the determination to overcome self, along the difficult path to perfection. From early youth, Giuseppe believed that whoever chose the path to perfection, would have no fear of death, but would see it as the threshold to eternal happiness.13
During 1897, Giuseppe dedicated more of his time to reading good books. He was struck in a special way by the lives of saints, and among these the life of St. Alfonso De Liguori made a notable impression on him. This Saint gave up his career as a Doctor of Law at the age of 26, and made the following statement: 'Blessed is he who succeeds in giving up the world at an earlier age'.14
Giuseppe then was nearing the end of the first year of his studies of law, and before sitting for the examinations at the University of Malta, he made a novena to Our Lady of Pompei, imploring Our Blessed Lady to show him clearly the road God wished him to take. On 8th May, 1898, the feast day of the 'Madonna' of Pompei, Giuseppe was granted the strength to make his final decision. From that day on, he was firmly determined to follow his vocation for the priesthood.15
When Giuseppe De Piro finally decided before God to choose his path in life, he had grown into a mature young man. The year before, 1897, as he was approaching his 20th birthday, because of his birth and standing in society, he had been repeatedly invited to become a member of the 'Casino Maltese', but Giuseppe was not drawn towards the gaiety of those meetings.16
He decided that 8th May 1898 would be the day on which he would make public the ideal of his life. It was a custom on that day for the Professors of the University, along with the students, to take part in the 'Supplica' to the 'Madonna' of Pompei, in the Jesuits' Church in Valletta.
Giuseppe's mother was not unaware of his decision, because as soon as his mind was made up, he had confided to her his desires, and his decision had not come to her as a surprise. No one knew Giuseppe as well as she, and no one could have guessed so easily what his ideal was. Giuseppe was the second son, who now expressed the wish of dedicating himself to God; the other son, Santino, who was only four years older, had already taken this step.17
No sooner had he confided in his mother, than she advised him to take up appropriate higher studies at once. After the death of his father, he met no obstacles on the part of his mother, and his vocation intensified her love for him. We shall see through the letters they exchanged her great trust in him, and her deep love for this son of hers.
The family could afford to send Giuseppe to study in Rome, and they had many connections in Italy. Three of his brothers were born in Florence, and some relatives lived permanently in that country. Giuseppe had no father, so he went to his uncle, the Baron Giuseppe De Piro, asking him to help him realise his plan. The Baron presented his application to Archbishop Pietro Pace, disclosing his nephew's desire to embrace the Priesthood. The Baron explained the family's wish to send Giuseppe to Rome, to live at the Capranica, where at that time, Mgr. Coselli was Rector. The Bishop of Malta was delighted when he heard of Giuseppe's decision and accepted whole-heartedly to recommend him to the Cardinal Protector and the Rector of that well known College. The Protector of the College was Cardinal Rampolla, widely known in the Universal Church.18
The following is an extract from the letter written by the Bishop of Malta, Pietro Pace, to the Rector of the Capranica College: 'With all my heart, I recommend this young man, because he is endowed with every gift'. Mgr. Pace then noted some of the studies Giuseppe had accomplished at the Malta University. 19
As the letter concerned a vocation to the priesthood, the Bishop of Malta informed the Rector that De Piro was a lay person. The words he added about him and his family proved how eligible Giuseppe was for the priesthood. 'This young man has led a good life, in a close family circle, whence he receives only virtuous example'. Mgr. Pietro Pace had no doubts regarding Giuseppe, so he concluded his letter saying: 'While recommending him to you, I assure you that you will not have any cause of regret regarding this young man'.20 After the Bishop of Malta had sent his recommendation, Giuseppe De Piro collected his certificate of studies to present it to the College. This certificate was written in English by the Director of Education on 9th July 1898. It gave evidence not only of Giuseppe's studies and his examination results, but also of his exemplary conduct.21
We are fortunate in being able to know much about the time De Piro spent in Rome. Like all mothers in the world, Ursola De Piro wanted her son to keep in touch with her through correspondence. This mother and son both had an uncommon characteristic: they treasured each other's letters so much, that we have found them intact, even after their death. Through this correspondence, many events come to light, as also important traits and developments in Giuseppe's character. Very often a letter would take several days to be concluded, and to be precise, Giuseppe dated the different days when he expressed his ideas. Often we find letters with three or four different dates.
On 10th July 1898, Giuseppe left Malta by sea for Syracuse, and the crossing was very good, for he hardly felt the motion of the sea. He met with no trouble at the Customs, as it appears the officials at Syracuse searched only for tobacco, and Giuseppe had none. Giovanni Pio, his youngest brother, was with him on this trip, and they spent a large sum of money on board and lodging. The Sicilians were very impressed with them, imagining them to be millionaires. From Syracuse they went on by train to Messina, where they spent the rest of the afternoon of 11th July. The following day they proceeded to Rome. Giuseppe kept his mother informed of their doings by letter; in fact, he was writing his second letter to her on 14th July, posting it the next day.22
Letters took time to reach their destination. Giuseppe's first address in Rome was Borgo Vecchio, no. 70, and from here he wrote his third letter on l8th July, anxious because he had not received a reply to his previous letters.23
His first impression of the Rector of Capranica College, Mons. Coselli, was that he had met a 'gentleman' in the real sense of the word. He called on him the day after his arrival in Rome, and handed him the letter sent by Archbishop Pietro Pace and the certificate of the Malta University. The Rector read the letter, but on looking at the University Certificate and seeing it was written in English, he told him he could not read it. Giuseppe assumed that later he would have it translated, and in fact there is the Certificate at the Capranica both in the original and the translation into Italian. On being questioned about his studies, Giuseppe told the Rector he felt weak in Latin. The Rector then sent for the Vice-Rector, to whom Giuseppe was introduced as the student they had been expecting. The Rector then asked Giuseppe when he thought of beginning his college life, and De Piro answered: 'At the beginning of September'. The Rector advised him to start on 22nd August; that was the day fixed for the students to leave for their holidays until 22nd October. He told De Piro those two months would be helpful to him to brush up his Latin.24
In fact, Giuseppe made progress in this language, and on some occasions he wrote letters in Latin, and those who received them would likewise reply in Latin.25 Thus the two months' holiday spent with other students were profitable for Giuseppe; he was also able to revise his first year's study of philosophy. Before starting College life, Giuseppe wished to see his sister Teresina and his brother Gino, who were expected in Rome, as also his uncle. He instructed his mother where to address him when sending his personal belongings, and wanted his underwear marked with the initials G.D.D. (Giuseppe De Piro D'Amico).26
During the first week in Rome, Giuseppe stayed with relatives and friends, for he had no intention of returning to Malta for the month before starting College life. In a letter dated 24th August, he wrote saying he would be going to College in 12 days' time. He was not to blame for the delay; actually, he was longing to settle down.27
Meanwhile from Capranica, the formal application for acceptance had been sent to Cardinal Rampolla, Protector of the College. The most important content in this application is the following: 'Giuseppe De Piro d'Amico, born in Malta, 20 years of age, wishes to enter Capranica College as a student. He humbly begs the necessary permit from His Eminence'.28 The Cardinal had already sent his approval on 24th July 1898.29
The correspondence of Giuseppe De Piro reveals much of the everyday family life, with its relative problems. During the last days preceding his life as a seminarian, he appeared very concerned. His mother Ursola had already gone through the pangs of separation when he had left, and now she was to suffer more with other children -Teresina and Gino -leaving Malta for some time. Separation for parents is always very painful. As a mother, Ursola felt she should see to everything they might require. For this reason, Giuseppe's letter dated 24th August 1898 is full of filial recommendations to his mother, begging her to look after herself and not neglect her health. Her children were brought up with great faith in God, which shows what a true Christian mother she was. Giuseppe was still with his brother Giovanni Pio in Rome, and at that time their sister Maria was expecting a child. Ursola wrote to them asking them to go to the church of St. Augustine in the city and recite the Rosary in front of the devotional statue known as the 'Madonna del Parto'. They faithfully fulfilled their mother's wish, and they felt sure the 'Madonna' would hear their prayer.30
Giuseppe's years in Rome were valuable to him because they developed his culture and knowledge of languages. Before starting college life, he had the opportunity of practising French spoken at meal times; to show his mother that he was picking up the language, he would occasionally write a few words to her in French. He was also perfecting his English and gaining familiarity with Latin, and to show his mother his progress, he would quote in his letters short passages in Latin, which she did not understand. He much preferred writing in Italian, as that was the language used in the family and which he called 'la nostra lingua' (our language), for all the members of the family wrote it and spoke it fluently.31
Before starting his course Giuseppe had already made up his mind what he was going to do. Some of his projects materialised, others did not. His letter of 8th August 1898 shows that he was soon to enter Capranica. This is what he wrote to his mother: 'Next time I shall write to you from College', meaning from Villa Monte Mario. 'Probably you won't have my news before another week'.32 Villa Monte Mario was the holiday house the Capranica College owned on this Roman hill.
Giuseppe's health at this time was already causing concern, and his mother urged him to visit a specialist. Giuseppe replied in a letter dated 28th August 1898 to his brother Guido: 'Regarding mother's wish that I should see a specialist, I fear I cannot follow her advice just now; my mind is fully taken up with my entry into College. When I am settled, I shall think about this visit as well'.33
A few days later he started his college life. Letters to him were not addressed to Villa Monte Mario, but to 'Almo Collegio Capranicense'. When Giuseppe entered College on 5th September 1898, he joined the philosophy group of students.34 However, although he was at Capranica, he did not forget the Malta Diocese. He had all the necessary permits from Archbishop Pietro Pace, for Giuseppe De Piro was studying in Rome with the Archbishop's consent.35
Giuseppe De Piro was admitted as a regular student for the course in philosophy at the Gregorian University that year 1898. He soon realised that the time needed for intensive study would not allow him much free time. He could hardly find time to write to his mother, and in order not to leave her without his news, his letters were short. These are his words: 'During the day, I never find a free quarter of an hour. I always hurry to get through before the bell rings. If there is a little time for recreation, we are obliged to spend it together, and we may not go to our room without permission'.36
Although he was so hard pressed for time, Giuseppe was aware of his duty to write to his relatives. In a letter dated 29th December, 1898, he reproached his brother Guido for neglecting to write to his relatives.37 In the same letter we learn that Giuseppe was having trouble with his eyesight, for he was finding it difficult to read and write without spectacles.38
Alessandro De Piro had died in Rome on 10th January 1898,39 and he was buried in the Chapel of the Sacred Heart of Jesus in the cemetery of the Verano in Rome. Ursola was distressed by the fact that the remains of her dear husband were not buried in Malta. Providentially Giuseppe was able to help in this matter, when in 1898 he went to Rome to start his studies for the priesthood. Don Santino, his brother, was also in Rome at that time. They personally felt it would be better to leave their father's remains in Rome, to avoid the difficult task entailed. However, if their mother insisted on moving Alessandro's remains to Malta, Don Santino was ready to assume the responsibility.40
Giuseppe's father had been dead a year and Giuseppe at Christmas 1898 was still in mourning. On the l8th December, he wrote to his mother saying: 'I am not sending greetings to anyone in Malta except yourself, especially as we have to move our father's remains'.41
Don Santino duly informed his brother Giuseppe that the formalities necessary for the move were at an advanced stage, but there still remained 'a lot of running around'.42 Naturally the remains would be sent by sea, on board a ship of the Adria Line, from the port of Naples. Don Santino was on the spot in order to finalise matters with the agents. The difficulty was that the remains could not possibly be detained at the railway station on arrival from Rome.43
Ursola was having holy pictures printed in memory of her dear husband, and she sent some to Giuseppe. In the meantime Giuseppe informed her that Don Santino had completed formalities regarding the removal, having overcome all difficulties involved.44 In fact at the beginning of 1899, a year after Alessandro's death, his remains reached Malta, and were taken to the Parish Church of Santa Maria Assunta at Qrendi, where the family have their vault. On l4th January 1899 he was interred in tomb no. 7 in that church.45
In the year 1899 Giuseppe De Piro was 21 years old, and obliged to observe fasting during Lent. On l3th February 1899 he wrote to his mother: 'Tomorrow is the first day of Lent, the first Lent in which I should fast, for, as you know I have reached the age of obligation. I trust God will help me to fast the whole of Lent'.46 We know he fasted throughout that Lent, as well as the following year. On 28th February 1900 he wrote: 'Today is the second day of my second Lent. I hope that like last year, I shall be able to fast throughout'.47
The beginning of 1899 meant for Giuseppe that it would not be long before he would receive the Minor Orders - a first step towards the priesthood; so on 22nd February 1899, he wrote to his Bishop, Mgr. Pietro Pace, asking him to send the dimissorial letter for him to receive his first tonsure. According to the custom of the times, as a candidate for the priesthood he had to provide his own income. He had no anxiety regarding this matter; however, he wanted to delay it in order to avoid possible taxation. Actually there was no urgency, for the Bishop of Malta might delay the despatch of the 'dimissorial' letter. Giuseppe awaited the Bishop's reply, and the Rector of Capranica was anxious for Giuseppe to realise his desire.48
By 25th March 1899 Giuseppe wrote saying he still had not received a reply from Malta;49 and again on 5th April he stated that the Bishop of Malta had not sent the 'dimissorial' letter. He thanked his mother for all she had done on his behalf with the Bishop, expressing his wish that she should not call on him again, until she might thank him for the dimissorial letter after it was sent. Seeing that this letter had not reached him, he was convinced 'that it was not God's will'. He continued saying: 'Perhaps God wishes me to be ordained in Malta, if I come there for the holidays', adding to his mother: 'In that case you will have the consolation of being present for the ceremony'.50
Giuseppe was growing spiritually and accepting all trials as coming from God's hands. And trials were not lacking. He did not seek worldly honours, and sometimes he gently rebuked members of the family, as when his elder sister Teresina wrote to wish him every success. In a letter to his mother, dated 23rd February 1899, he asked her to mention to Teresina his reaction to her greetings: 'I don't want Teresina to keep sending me greetings of this kind. There is only one good wish I accept with all my heart: that I may be able to recognise God's will and follow it faithfully. This is enough for me'.51
That year, Giuseppe was deep in his studies of philosophy, and on 22nd March 1899 he was chosen to take part in a public debate on logic and metaphysics.52 On 25th March he sat for his first examination at the Gregorian University in the two subjects. Although he did quite well, he was not satisfied with the result; according to the custom - which continued for another 70 years - the oral examination was in Latin.53
Life was beginning to cast deep shadows of sadness on young De Piro. He knew how to react as a true Christian when assailed by afflictions, and whenever the occasion arose, he would respectfully express encouraging words to his mother on this matter. This is what he wrote to her on 5th April, 1899: 'To complain is not good; I think if we offer our tears to the Almighty to atone for our sins, we shall have great merit. It is natural for us to weep when our heart is breaking with sorrow, but when God permits that we should suffer, this very grief becomes our treasure' .54
Giuseppe's devoted mother was deeply anxious - one of her sons was seriously ill. All were praying for Berti, who was not yet 23 years old, hoping for his recovery, but God Almighty wanted to take him to Himself. Berti died on l3th May, 1899.55 One of Giuseppe's most expressive letters to his mother was written on that occasion. It is dated l5th May 1899: 'Among all my brothers dearest Mother, I am the least able to comfort you'. - (It is likely he was referring to the fact that he was away from Malta. ) - 'It is obvious God and the Blessed Virgin Mary have not forgotten us, since they offer us so often circumstances to increase our trust in them. Regarding Berti, we may be sure that he is in a better place than we are, because he is with the dear ones who have already left us'.56
It was a great consolation for his mother when Giuseppe told her of Berti's devotion to Our Lady of Pompei. A few days before he died, on 9th May, he had written to Giuseppe - and Giuseppe relates: . . . 'In the letter written to me on 9th May, the good news he gave me about 8th May at the Jesuits' Church made me truly happy. These are Berti's words: "Today we can say without doubt that 8th May is one of the most devotional days in the year". He reveals his love for Our Lady of Pompei, saying that on that day he prayed fervently and asked Our Lady to grant him a grace. In our grief we can see clearly in what way Our Lady answered his appeal. He did not have time to make a Novena of thanksgiving, so soon after She took him with Her to heaven - and heaven is the greatest gift that can be given us'.57
The 8th May was a day very dear to Giuseppe, for only the year before - on that very day - he had made the big decision of his life. On the occasion of Berti's death, he remembered his decision: 'Last year it was the same 'Madonna' who offered me to her Divine Son on this earth, and this year, taking Berti's hands, Our Lady led him into heaven'.58
Giuseppe was to face another trial. God willed to purify his soul by means of physical suffering. In 1899, Giuseppe began to have trouble with his throat, and had to undergo treatment.59' In a letter dated 1st June 1899, he writes that his health was improving but he still felt a little anxious.60 Another letter relates that he was consulting doctors, and the treatment he was having was painful. Although he refers to his illness, he never once complains, but only relates the facts concerning his health.61
On 4th June 1899, Giuseppe writes that probably a month later he would be allowed to go on his holidays. He was undecided whether to go to Malta or to Florence, so he asked his mother to decide for him. His sister Teresina and his brother Guido were in Florence, but, as he states, there were many things attracting him to return to Malta. He knew his mother wished him to be near her,62 and he also wanted to settle some financial affairs. Meanwhile his academic year was drawing to an end, and Giuseppe was happy with his life at Capranica.63
The course ended on 20th June,64 and Giuseppe was ready to leave by July. Don Santino had already left Rome and was in Malta. In many letters addressed to his mother, Giuseppe would send messages for his brothers, and in a letter written at that time, he asked Don Santino for all the information he needed for his own trip to Malta.65
We know Giuseppe stayed at no. 94, Strada Reale, Lija, during the summer he spent in Malta. The Rector of Capranica, Mons. Coselli, wrote to him showing concern for his health, and in a letter dated 29th August 1899 he says: 'I pray God will condescend to give you always more strength and health, so that the day will come when you will be able to work tirelessly in God's field and reap abundant fruit'.
In the letters written to the Rector, De Piro wanted to make certain there would be no difficulty should he be ready to receive Minor Orders in Malta. The Rector informed him that correspondence had already passed between Mons. Carinci and Archbishop Pietro Pace, regarding this point. These were his words: 'I am happy that you are going to receive Minor Orders, and even happier that the Archbishop will have the satisfaction of conferring them on you'. He then refers to the great grace of the priesthood.66
On 2lst September, Giuseppe De Piro received the tonsure and the other Minor Orders in a special ordination ceremony that took place in Archbishop Pace's Palace in Mdina.67 In a letter written at this time Mons. Coselli says: 'The time has come for you to take the decisive step in your vocation - that is the Subdeaconate. Keep going forward with courage, for God will continue helping you as He has done so far. He will shower His graces on you, especially if, as I trust, you will be faithful to His calling'.68
During the summer of 1899, Giuseppe had been thinking of starting the Theology course and he mentioned this to his Rector, Mgr. Coselli, who advised him to wait until he returned to Rome, when he would be able to talk to him about it personally. Cardinal Rampolla wanted the students back by 24th October 1899, because the Spiritual Exercises were held between 28th October and 1st November, for which all students had to be present.69
It was about 24th October when Giuseppe travelled to Rome by sea and train and he was there on time. On 2nd November he wrote to his mother: 'With God's help, this year I shall start the course in theology; pray for me, as it's going to be hard, since I am not good enough in philosophy'.70 Her reply to him in a letter dated l2th November was full of encouragement, wishing him success in his studies in theology, reminding him to trust in God's help and never to be disheartened.71
At the beginning of the course, Giuseppe and his family were going through an anxious time for they were concerned on behalf of Giuseppe's brother Gino, who belonged to the King's Liverpool Regiment, fighting in the South African War.72 His mother was also concerned about Giuseppe's younger brother Guido who, although very intelligent, could not apply himself to his studies.73 Later Guido did take his studies seriously, and obtained several degrees in the field of medicine.
The 20th century dawned with Giuseppe thinking about his coming examinations. He sat for one on 2nd April 1900 at Capranica College, and he thought he had done fairly well. However the more important and stiff test was still to come at the Gregorian University. He feared he would not pass and in this case he would have to sit again the following November.74
Like all students, Giuseppe suffered anxiety due to approaching examinations and he tried, well ahead of each, to prepare himself well. He mentions this in a letter dated l3th May 1900,75 and another letter, written on 29th June, is very interesting. It was the day of the national feast of SS. Peter and Paul, known in Malta as the 'Imnarja', and he wrote:
'It is 5.00 o'clock and I imagine the races at Mdina will be starting; however, my mind is preoccupied with a different kind of "race". I am thinking also of the processions, and many other recollections are flashing through my mind. My headache is not due to my studies - but the thought of my examinations that are due on the 6th of next month. Until a short time ago, I was full of confidence, but since the University examinations started, I am not very confident that I shall pass, the reason being that several who presented themselves have already failed. This sort of thing does not encourage me. If I fail in my first examination I feel I shall fail in the second and the others following. . . .'76
Despite the fear he harboured, Giuseppe got through well. Before he received the results, according to a letter dated 7th June he hoped he had been successful. The publication of the results confirmed his hopes77
The letters written in July 1900 were free of the previous anxiety78 after the first year of theology at the Gregorian University. We are in possession of many letters written regarding his summer holidays. Several of them refer to his ill health, others refer to his close relatives, others are addressed to the Rector, Mons. Coselli. Here we will not give details regarding his travels and correspondence during the summer of 1900.79
After the summer of 1900, Giuseppe returned to Capranica to begin the second year of theology, and as these studies at the Gregorian occupied most of his time, he found it difficult to write to his mother often. He was also worried about the state of his health. In a letter to his mother he writes: 'Don't worry about me, but pray to Our Lady of Pompei, and to the Patron Saint of students, Saint Agnes. I am asking her to restore my health before her feast day, which falls on 2lst January. Meanwhile I have been to a specialist who appears to be giving me good treatment. I think I shall continue seeing him'.80 He adds that his ill health did not interfere with his appetite, and he told his mother he was putting on weight.81
In a previous letter, dated 6th November, Giuseppe De Piro had expressed his happiness because he was advancing in other ways. This was his third year in Rome, and the second of his theology studies, and during the year he hoped to receive the Major Order of Subdeacon. He was expecting this to take place during the second week of Lent 1901. It was necessary to have banns published in Malta before ordination, to make sure of no impediment, and Giuseppe trusted his mother to remind the Bishop of these matters.82
In letters of this time to members of the family, Giuseppe expresses his joy, relating how happy he was, as a student at Capranica, to fulfil small duties entrusted to him. When the Rector chose him to be 'sacristan', this was his comment: 'My principal job is to see to the light of the Blessed Sacrament. I do this during recreation time, and believe me, I do it with the greatest joy'.83
During Christmas 1900, his thoughts were centred on the Subdeaconate, and, naturally, he dwelt on the forthcoming examination prior to ordination. The following is an excerpt from a letter dated 2lst December, 1900: 'Before ordination I have to pass an examination set by the "Vicariato". So pray for me, so that I may prepare myself well. One thing follows another, and I like to think first of what comes first. First I have an examination, then the retreat, after that ordination.84 Through a letter to his mother from Rome, dated 27th December 1900, we know that the examination was to be held at the end of January. De Piro was never pretentious in any way, and again expresses doubts as to passing. He wrote thus to his mother: 'Pray for me; I would not like to fail in my examination, which would entail my being ordained later'.85
On l2th January 1901, Archbishop Pietro Pace wrote a letter referring to Giuseppe De Piro, delegating Cardinal Respighi, the Vicar of Rome, to confer ordination, subject to De Piro passing the prescribed examination.86
From Giuseppe's diary we learn that in February 1901 he prepared himself by making a retreat,87 and a family friend, Father Vincent Sammut, wrote a letter in Latin from Acireale, congratulating him on the approaching ordination as Subdeacon.88 Good wishes also reached him from Don Manuel Vassallo, Director of 'Casa San Giuseppe'.89
After passing the required examination, Giuseppe De Piro was ordained Subdeacon in Rome, on l4th February 1901 by Mons. Ceppetelli, in the chapel known as the 'Philosophers' Chapel' in Saint Appolinaire.90
It is fitting to point out that although Giuseppe and his mother were always very close, and undoubtedly there must have been frequent correspondence between them, we have no letters referring to the time he was Subdeacon. We are certain that mother and son kept contact and encouraged each other in their difficulties and problems. Giuseppe was determined to overcome all obstacles in order to reach his goal, the Priesthood, and his trust in God never failed him. Giuseppe had not yet recovered from ill health, but in between his visits to specialists, he found time to study. On every occasion, his mother insisted that he should not neglect his health.
Giuseppe had a great sense of duty, and he was always anxious about the possibility of failing in his examinations. But, in spite of his misgivings, we know that his results were satisfactory. He had desired to obtain several degrees, but he was handicapped by his delicate health, which would not allow him to spend a period of ten years studying in the University of Rome, as he had originally planned. He had never aspired to honours; in fact, when he was encouraged to attend the Academy, he chose instead to dedicate himself to pastoral work. However, his delicate constitution would have stood in the way if had tried to pursue further studies at the Academy.
His mother was full of trust in him, and felt he could help her to solve her problems and allay her anxieties. She nursed the hope that on his return to Malta he would take over the administration of family matters. The bond of love between them grew as letters became more frequent. She depended on his advice in most things, and when any problem arose concerning his brothers, he wrote to them reminding them of their filial duty towards their mother.
Giuseppe wrote intimately to his mother regarding matters he would not divulge to anybody else, and would share with her the progress he was making in his spiritual life. He confided to her his fears, moments of depression, and problems that might worry him, mentioning also his sacrifices and his efforts to live a more fervent life. Moreover, although he spoke openly of his deep faith in prayer, he never mentioned to her his plans for the future. These aspirations were shared only with his Spiritual Director, and with intimate friends who were priests. Naturally nobody discouraged him, but neither did they encourage him to pursue his ideals. His mother knew of his attachment to St. Joseph's Home in Hamrun, but Giuseppe never wanted to tell her he wished to go to live there on his return to Malta. This would have made his mother sad, as she hoped he would always be with her. Wisely and with a deep sense of love, he never referred to these wishes in letters to her.
Having been ordained a Subdeacon, Giuseppe carried on with the second year of his studies in theology at the Gregorian University, sitting for his Bachelor's degree, which is registered in the archives of the Gregorian University.91 He was not very satisfied with the results - as he shows in the following:
'My intelligence is nothing special. So far I've got on fairly well. . . . The degree examination results were rather poor. In two out of three papers I just managed to pass. So if I think of the little I am able to achieve, and realise how difficult the exams. are, I have to admit that my chances to achieve higher grades are poor' . 92
Giuseppe thought he might be more successful studying Canon Law.93 However he himself stated he would not work for other academic grades.
He concluded the second year in Rome well, and in the summer of 1901 he returned to Malta for his summer holidays. On l3th October he received a letter from Mgr. Coselli, assuring him that there was nothing to worry about, for at that time rumours of plague in Rome were rife, but the rector set Giuseppe's mind at rest, telling him: 'it is up to you alone to decide whether to return to College or not'.94
In November 1901, Giuseppe De Piro commenced the third year of his Theology studies at the Gregorian University. He would soon be ordained Deacon, which would bring him closer to the priesthood. Archbishop Pietro Pace gave Giuseppe the necessary documents to hand over to Cardinal Respighi, Vicar of Rome, by which the Cardinal was delegated to ordain Giuseppe De Piro Deacon and Presbyter. The official document left the Malta Curia on 24th September 1901, and is preserved in the archives of Capranica College, Rome.95
Cardinal Respighi conferred on Giuseppe De Piro the order of Deacon on 2lst December 1901, in the Basilica of St. John Lateran during a general ordination ceremony.96 He received many good wishes and congratulations, among them a letter from the Director of St. Joseph's Home, Don Manwel Vassallo: 'I wish you abundant work in the field which the Almighty will entrust to you'.97 One of the family letters was sent by Giuseppe's eldest sister, Teresina, married to Marquis Apap Bologna: 'Congratulations on this great step forward on the road to so high a ministry! . . . You are mother's consolation, and the same for us all'.98 Then in a lighter tone she continued: 'It won't be long now before you become a Priest, and when we'll go to St. Paul's Bay we will hear two Masses instead of one'.99 (She meant they would attend his as well as Don Santino's Mass.)
Giuseppe had done well in his examinations,100 but during the months he was a Deacon he had moments of doubt about his future; he was already wondering whether he should work in St. Joseph's Home when he returned to Malta. It was then he definitely decided to give up any thought of further studies at the Academy. 101
At the beginning of the year 1902 Don Giuseppe De Piro had many things to think about. There was only one more step to ascend before he reached the ideal of his life. On 5th March he left Capranica College and went to Villa Cecchini with the group preparing for ordination. They went into retreat, the immediate preparation for the important step they were to take.102
The Ordination took place on l5th March 1902 in the Basilica of St. John Lateran, conferred by Bishop Monsignor Ceppitelli, Viceregent of Rome. 103 Don Giuseppe's first Mass following ordination was said the day after in the chapel of Capranica College, and he was assisted by his cousin, Don Ambrose Agius.104
Before ordination, his sister Teresina had jokingly written: 'Won't you come for Easter? If you come in summer it will be too hot for us to dress up for the occasion!'105 This was exactly what Giuseppe had planned: he wished to hasten to Malta after ordination to give his mother, Signora Ursola, who felt so proud of him, this joy.
Don Giuseppe reached Malta and celebrated his first solemn Mass in the Cathedral, Mdina, on 30th March 1902, Easter Sunday. On that occasion he was assisted by Mgr. Alfred Mifsud and Mgr. Francis Bonnici. 106 This visit to Malta had to be short, for his studies were still part of his life.
We know that, contrary to the regulations of the Diocese of Rome, Giuseppe was ordained before finalising the third year of theology. For this to take effect, Peter Paul Pace, Bishop of Malta, had written to Pope Leo XIII for a dispensation which was accorded on 3lst January, 1902.107
On the pictures distributed on the occasion of his first Mass, Giuseppe expressed rather than joy, a prayer, remembering his father Alessandro and Berti who had died shortly before. This is how he remembered them:
JOSEPH DE PIRO D'AMICO
Collegii Capranicensis Alumnus
In sede maxima melitensi
Rei divinae primitus operor solemni die
CHRISTI DEI REVIVISCENTIS
A. MDCCCCII
Oh utinam sacris de his mysteriis
Gaudeat Pater Gaudeat Frater
Semper nostri memores
Ac propitio de caelo sient
('On the day of the solemnity of the Resurrection of Christ from the dead, in the year 1902, I, Giuseppe De Piro D'Amico, student of Capranica College, am celebrating Mass for the first time, with the desire that through the merits of these Divine Mysteries, my Father and Brother may reap joy, in the hope that from heaven they will remember and help us'.)
Don Giuseppe returned to Capranica and the Gregorian University to carry on with his studies in theology. His plan was to finish the course and return to Malta to commence pastoral work.108 During the last months at college he became Prefect and was entrusted with the responsibility of a group of students.109
The problem of delicate health had been troubling him since July 1900, but now it became a major concern.110 We are not certain if he sat for his final examination at the end of the third year of Theology, for it was during his last days at Capranica College that the first sign of T.B. became apparent, on 10th July 1902. This was a blow for Don Giuseppe, who felt all his plans were frustrated for good. With a heavy heart he pronounced his 'fiat' and abandoned himself to the will of God. Time will show that his work was only beginning just then, and so were the many trials he would be asked to face. His studies were stopped abruptly. It was a grace of God that Giuseppe had been ordained before the time prescribed, for, had he waited for his ordination to take place at the normal time, we cannot surmise what might have happened.
The declaration that Don Giuseppe De Piro had completed his course at Capranica College was made on 23rd July 1902. In the archives of the College we find, together with the declaration, the following comments: 'Giuseppe De Piro by nature is always ready to forgive. He is very good and has left in this College a cherished memory'.111
We move back to the summer of 1898, when Giuseppe De Piro had left Malta to start the courses in philosophy and theology leading to the priesthood. In the prime of youth and without serious problems to burden him then, like every young man at 20, he had his dreams and plans for the future. As he himself states he was not a brilliant intellectual,1 but his great desire to give himself, body and soul to his studies, together with his strong will, were as good as a brilliant intelligence to help him attain his goal.
According to a letter dated 24th August 1898, when he was waiting to enter Capranica College, Giuseppe had planned to study for about ten years. The following was written to his mother: ". . . Should I still be alive, according to my calculations, which might not be realised, it is likely that I shall celebrate my first Mass in four years' time. I don't think I shall cover more than two years philosophy, and after two years of theology I might be allowed to say my first Mass. Pray to St. Thomas Aquinas to obtain for me the grace of a clear mind, and, maybe, one examination in philosophy would be sufficient. I've mentioned St. Thomas Aquinas because Leo XIII in one of his first encyclicals names him as our Patron in a very special way. The theology course takes four years, then there is the course in Canon Law lasting three years. If my calculations are right, I shall have plenty to study until I am 30 years old. . . ."2 Giuseppe did not manage to cover half the studies he had planned; he realised that good will alone was not sufficient. God showed him that because of his delicate health He would not expect him to study for so long.
Giuseppe had to bear the trials of sickness, and although he wrote frequently to his mother, he avoided telling her, as much as possible, about his ill health. When he mentioned it, he made little of it. Sickness created problems for him, as he wondered what the will of God was, and what God expected from him. He refrained from talking about his health to his mother but when she was not well, he told her plainly that it was necessary she should look after herself: '. . . I am sorry to hear you were not feeling well,. and that you have not so far recovered. Dearest mother, take good care of yourself, and when you need rest, think of nothing else, and don't feel any remorse about giving yourself a break. If you fall ill, all the family will suffer, so think of yourself and regard this as your duty. . .'.3
He had not been in Rome one year when sickness started to burden him even before the beginning of the course in theology. In a letter dated 5th April 1899 he mentioned to his mother that he had seen Doctor Petacci, who was treating his throat. The inflammation was causing him pain and some difficulty in speaking. Doctor Petacci's treatment appeared to be beneficial, yet certain prescriptions did not seem to agree with him.4 Giuseppe did not neglect his health, and it appears he consulted another doctor, Professor Egidi, a throat specialist, the best in Rome. He wrote to his mother saying: 'I have been four times to him. The second time he cauterised my throat with a hot iron, and I think this is a radical remedy. I place my hope in God to help me get well'.5 His mother's letter, dated 4th June, shows she was concerned about his health; since the specialist repeated the cauterising treatment, she was under the impression the treatment would be drawn out.6 A few years later the state of his health would be a drawback to him not only physically but, even more so, morally.
On finishing the first year of theology, Giuseppe felt he needed a break before returning to Malta to spend a few weeks with his mother. He decided to take a holiday, and in his letter to his mother dated 23rd July 1900 he says: ".. . This holiday is having a bad start, it's unfortunate. . .". At that time the mail was being delayed, and letters were not reaching Giuseppe in time; this delay worried him, for he was expecting funds.7
When Giuseppe referred to the 'unfortunate' holiday, he had a problem weighing on his mind, which he did not wish to tell his mother. On finishing his examination at the Gregorian University, Giuseppe received a shock when told by his doctor that he was attacked by a serious illness: he had the symptoms of tuberculosis in the lungs.8 In his holiday programme a visit to Switzerland was included, for the exceptionally good mountain air of this country hastens the cure of tuberculosis. His youngest brother Giovanni Pio was at the time in Switzerland too undergoing treatment for TB as well, and Giuseppe spent some time with him, never mentioning his own precarious state of health.9
From Switzerland Giuseppe travelled to Milan and Rome and stopped in Sicily, at Acireale, where he met an old family friend, Father Vincent Sammut, a Jesuit. We do not know exactly what passed between them, but from a letter written to Giuseppe after he had left Acireale, the Jesuit showed he understood how confused and frustrated Giuseppe was feeling about his future plans. His delicate health was causing him concern and even doubts regarding his vocation and, disheartened, he was asking himself: 'Who knows if God is really asking me to become a priest?'
Father Vincent Sammut wrote to Giuseppe from the Agostin Pennisi College in Sicily on 10th September 1900. The following is part of his letter: '. . . You tell me that you have not taken a decision yet; but how can you decide so soon? Be patient'. 10 Giuseppe's indecision was due to his illness, and the Jesuit Father gave him practical advice, saying: 'First of all, go to a good doctor, this is the most important matter on which all the rest depends. Whether you go to Rome, or attend St. Dominic's School, or join the two priests at Hamrun - and other matters11 all depends on your making the right choice, after taking the doctor's advice. This means that you have to use your judgement according to what the doctor says (doctors are usually pessimists) and weigh the pros and cons'. 12 The Jesuit did his utmost to convince Giuseppe that he should not make matters seem worse than they actually were. 'After all, dear Giuseppe, your imagination seems to be running away with you, and you seem unduly scared. I don't think you have reason to be so worried. Be brave, and follow your natural instinct to be happy. Find other things to think about'. 13
Father Sammut considered that Giuseppe's blind resignation to God's will might have caused a certain sense of frustration which was not proving beneficial to him physically and also was not conducive to advancement in his spiritual life. 'You told me you are prepared to accept any sacrifice Almighty God demands from you. This is good. On the other hand, your attachment to God's will should not cause you any discouraging thoughts. I trust you understand what I mean. As soon as you get the doctor's opinion, let me know; may be I shall be able to help you see things in a brighter light'.14
The few weeks Giuseppe De Piro had spent in Malta with his mother during the summer of 1900 had done him good, and his health also improved. Father Sammut had helped him to decide to return to Rome and resume his studies. Giuseppe had kept up correspondence too with the Rector of Capranica, Mgr. Coselli, who had written to him on l7th September 1900, referring to his ill-health and had added how happy he was to receive good news about his improved condition.15 Regarding this point he says: 'Health is a precious treasure for everybody; in a very special way it is precious for one yearning for the Priesthood, in order that he may be able to work in the mystical field of the Church. 16 Without any doubt you must keep up the treatment very carefully, without interruption, to free yourself from the handicap which has troubled you lately. If you do not get well, you cannot really apply yourself to your studies that are so necessary. I trust that the trust you have in Our Lady will save you. May God help you to find relief from a state of uncertainty about your future. Remember that uncertainty is never helpful, so trust in Our Lady, our tender Mother, confident that she will intercede for us in our weakness; she has great power with God'. 17 The Rector added: 'Now that your travels are over, rest and begin your treatment again'.18 Giuseppe applied to himself the same words of advice he had given his mother in a previous letter.
Giuseppe is numbered among those who suffered from their youth, but his will was ever conformed to God's and he never complained, although his heart was often overwhelmed with grief.19
Having recovered from this first trial, Giuseppe had apparently regained his health. He applied himself to his studies and advanced through the second and third years of theology. The idea of going to the Academy had been abandoned and his desire was to dedicate himself to apostolic work in the Diocese of Malta. He believed that this was God's will, although in all his decisions he was ever disposed to comply with his Superiors' wishes.
On completion of his examination at the end of the third year of theology, Giuseppe was again stricken by the same illness. The symptoms showed that his lungs had been attacked, and in a more severe way than the first time. Although an ordained Priest, Don Giuseppe felt again that all his plans had collapsed. Yet, deep down in his heart, he was convinced that God had called him to the priesthood, and despite his illness, he was happy he had ascended the altar. However, he knew that a priest cannot live for himself alone, but must take his ordination as the first step to dedicate his life entirely and actively to God. These are his words: 'For the second time I saw my good intentions being blown away by the wind. May God's will be done! May God see my good will to work for Him!'20
After the doctors had declared pulmonary tuberculosis, Giuseppe gave up every aspiration for a further degree in theology or Canon Law. He had to drop his studies, for it was not possible for him to take the fourth year of theology, which was a general rule for every priest.
In July 1902, he went to Malta to prepare to leave for Switzerland, hoping that the good healthy air of the mountains would give him back his health.21 He stayed at 'Joseph Haus, Davos-Platz, Canton Ticino', a sanatorium on the high mountains of that region. Although Canton Ticino is an Italian Canton Davos is very close to the German-speaking Cantons, the small State of Liechtenstein and also Austria, and German is the language spoken.22 Giuseppe arrived at the sanatorium on 4th August 1902, and received the care of the Sisters who were known for their dedication to patients entrusted to them.23
This new life of rest was a novelty for Don Giuseppe De Piro. He started to feel the benefit of the pure mountain air; Dr. Sohnoller was then the hospital doctor. Davos was not a commercial centre, and many essential items had to be purchased from other places. Because of its altitude, Davos is partially cut off, especially in winter, when it is snow-bound. Don Giuseppe found it difficult to obtain priests' c10thing. He normally dealt with a French firm named Bathomeuf in Clermond-Ferrand, where priests' cassocks were made; this town was not far from the Swiss border.24
The months rolled by; Giuseppe kept up correspondence with his mother and his brothers, who were then scattered over Europe. Naturally he mentioned his health - and the following is an extract from a letter from his younger brother Guido, who was studying medicine in Louvain, Belgium: 'I am glad you are better, and I hope it won't be long before you tell me you are fully recovered'. Being a medical student, Guido was interested in the type of treatment, so he adds: 'When next you write to me, tell me what the treatment is and what kind of a diet is adopted in that establishment'.25
A whole year passed, and though progress was slow, there was a steady improvement in his health. Giuseppe was not bedridden. At the close of one year's treatment, in August 1903 Giuseppe went to Lizers, a small centre in Canton Grisons. From there he wrote to a friend who had been a patient in Davos, Father Edouard Beerch, who replied in French. He was informed by his priest friend that the Sisters would keep his room at Davos, provided he did not stay away too long. A month was the limit. In Lizers he stayed as guest with the Father Vicar of the Church of St. John. At that time Giuseppe was feeling homesick and longed for Malta, and he felt particularly the separation from his mother.26
In September I903 Giuseppe returned to the sanatorium for the last months of treatment. While at Davos he learned as much German as he needed to help himself along as well as others who did not speak any other language. On occasions he also prayed in German; in fact he wrote the 'Ave Maria' in German on a card to be able to use it when the occasion arose.27 He had a heartfelt devotion to the Blessed Virgin Mary, and according to his own words he felt that, after God, he owed his recovery to Her intercession.28
As his health gradually improved, he realised that the plans made in the past were coming to life once more, and he wrote: 'During my treatment I remained attached to the ideals of the past. Surrounded by the snow-clad Alps, and distant from where I desired my ideals to be realised, I could do nothing else but pray. And believe me, I prayed, and prayed. . .".29
Little by little the year 1903 was drawing to its close. Giuseppe's brother Guido wrote to him from Louvain on 29th December expressing his wishes:
'I wish you a year of happiness and good health, and may you soon return to Malta. Congratulations on your complete recovery. We thank Our Lady of Pompei, who has listened to our prayers. And now, if you wish to listen to good advice, mark my words: When you leave Davos forget all about the microbes that have tortured you during the last years. Mix with people, work and distract yourself; don't lead a lonely life, for loneliness is an evil enemy. You must know that, in sickness, it is important to keep up your morale. . .'.30
In the past it had been Giuseppe who had given Guido advice and had helped him to settle down. Now it was Guido who, with fraternal love and his acquired knowledge, offered in turn precious advice!
There was no doubt that Guido was repeating more or less the words of Father Vincent Sammut.31 Guido tried to put Giuseppe's mind at rest concerning his health:
'Doctors today are not pessimistic regarding tuberculosis; they reckon that 50% of the cases recover altogether without any treatment; among the other 50%, 40% recover with the treatment given in sanatoriums. More than half the remaining IO% regain their health if they receive good treatment. So you see, tuberculosis is not all that frightening, as we used to imagine'.32
Giuseppe was due to return to Malta in January 1904,33 but it appears he had to postpone his visit until March. This delay was painful for his mother, who had been expecting him any day. She felt that all difficulties and problems would be solved by Giuseppe! She relied on him more than any other of her sons. At this time his sister Maria wrote to him:
'It seems that after one bit of good news one has to receive another, which is not so good. We were hoping to have you with us within a few days, and now you write "not before March". Patience! The main thing is that you are well. Mother is waiting for you impatiently, and every time she gets the least bit of news that you are coming she feels almost overcome with joy, and she keeps saying: "This will be done by Giuseppe. I will do this when Giuseppe comes. And so on". You will find a lot to do when you return' .34
Giuseppe was in fact completely cured. But Maria, his sister, who was only 30 years old when she wrote this letter, would die soon after, of an infection after childbirth.35
According to Don Manwel Vassallo, Director of St. Joseph's Home, Hamrun, Giuseppe was really well and had put on weight. On 30th January 1904 he wrote: 'I was sure the good air of Switzerland would cure you, but I never thought you would look so different! I saw your photo, and could not recognise you...'36 During those months Giuseppe's thoughts turned frequently to St. Joseph's Home in Hamrun. . . .37
From Switzerland, Giuseppe was able to keep up frequent correspondence with his brothers as he had more free time, with no studies to attend to. One of the last letters to reach him before he left Davos was from his brother Carmelo, who at that time was a doctor in the South Western Hospital at Stockwell in England. Carmelo agreed with the idea of Giuseppe's return to Malta, and advised him to go back in spring, but he was doubtful about the summer heat. He wrote: 'I think you are doing the right thing going back to Malta in the spring, once you are feeling well. But I would advise you to get out of Malta by July, when the temperature becomes unbearably high. There is no doubt that such heat will not do you any good, as it will weaken you. If you want a change, you could go to a small place in the Pyrenees, which is as good as Switzerland, with a mild climate. It would be beneficial to you. Although you have recovered completely, you may still have a little irritation or laryngitis, but don't let this worry you and don't think about it'.38
Giuseppe left Davos on l3th February 1904 and before leaving the country he wanted to give thanks to God for his recovery. He visited the Benedictine Shrine, the most important in Switzerland, dedicated to the Blessed Virgin, named 'The Hermitage', at Einsiedeln. From the Shrine he wrote to his mother:
'This morning I celebrated Mass on this altar for your intentions and mine, and for us all. I leave today for Milan at 1.25 this afternoon'. Then he added: 'Keep this card for me'.39 On his way he may have stopped in Florence and Rome to visit relatives. He finally arrived in Malta on 2nd March 1904, and found his mother and family eagerly awaiting him.40
As he was still convalescing, it was decided he should go to the village of Qrendi, where the family owned a house. It was in this village that he began his priestly apostolate.41 This was a time of rest for him; however, he did not relax unduly, for he was convinced that God would provide him with work and health enough to do it for Him. Very often he repeated with the Psalmist: 'Unless the Lord builds the house, their labour is futile who build it...'.42 He also believed in the saying: 'God helps those who help themselves'.
Giuseppe De Piro spent three years in the Parish of Qrendi fulfilling the duties of a Priest, and he left a very good impression on the parishioners who hoped he might remain with them. His ideals were ever before him; but how would God lead him to realise them? This was the question he asked so often in prayer.
Don Giuseppe was handsome, well built and cheerful. He enjoyed a good joke and laughed heartily. Although loaded with work - especially in later years - he was always ready to listen to whomever might approach him. He was calm, walked with an umbrella, usually wore a black cassock, and people noticed his head was slightly bent forward. There was no trace of pride in his demeanour. At Qrendi Don Giuseppe enjoyed walking in the fields and talking to the peasants. On one occasion a farmer, when he saw him appear asked his daughter to bring him a chair. Don Giuseppe said with a smile: 'Now tell me, Frangisk, haven't you enough stones in your field for me to sit down on?'1 Later on this farmer's son entered the Society as a lay brother and became a helpful Coadjutor.
The Qrendi people soon found out that Don Giuseppe was not talkative. They bowed to him and he bowed back, and if spoken to he would reply kindly; but he was reserved. He was an early riser, and would walk to the parish church to celebrate the 6.00 o'clock Mass. He was there earlier, ready to hear men's confessions in the sacristy. He also heard women's confessions, and very often he would stay in the confessional after he had celebrated Mass. On Sundays he rose earlier for confessions, and often he would serve other priests, if the usual altar-boys were absent.2
In his pastoral work Don Giuseppe knew that he had to convey God's word to the people. He spoke with simplicity, with a clear and steady voice, which made it easy for everyone to understand.3 The people knew Don Giuseppe as a man of prayer. After his daily Mass he was in the habit of walking towards the valley, with his rosary beads in his hands; many other times they saw him praying before the Blessed Sacrament.
It was during these hours of prayer in church and in the quiet countryside around the village that the spark of missionary zeal, kindled by God in the heart of Giuseppe De Piro, grew in brightness and ardour. He turned to St. Paul the Apostle who had brought the Faith to our Islands, asking him to intercede so that he might see clearly and follow the will of God regarding a missionary foundation.
During the three years spent in Qrendi he entered into the spirit and life of the people of the village. He organised their feast-days, and made arrangements for the band to come on these occasions. All those who had helped and taken part in the preparations for the 'festa' were subsequently entertained by Don Giuseppe in his home, where he held a modest reception with refreshments. He put an end to the primitive custom of village women bringing their infants to church and breast-feeding them there.4
Don Giuseppe organised a meeting of the young priests of the parishes of Hal Safi, Mqabba, Zurrieq, Qrendi and Kirkop, in the church of St. John the Evangelist at Hal Millieri, with a priest from another parish to hold conferences. Unfortunately, before this plan could materialise Don Giuseppe had to leave Qrendi,5 the village dedicated to the Assumption of Our Blessed Lady, where he had his first experience of apostolic activity from 1904 to 1907.
It was in 1907 that he was entrusted with the apostolate among needy orphans cared for in the Institute that the good Franciscan Brother, Diegu Bonanno, had founded in Hamrun. The people of Qrendi were distressed to see him leave them and mingled their loving good-byes with expressions of sorrow at his departure. He consoled them with the following words: 'This appointment is a sign that God wants me to be with the orphans, so that I may help them and be of service to them'.6 Don Giuseppe himself had never meant to remain in Qrendi, however great his dedication to the people, for by staying there he could not have attained the ideal which was ever present in his heart.
Don Giuseppe was never forgotten by the people of Qrendi. He often returned with the intention of having a restful change, but as soon as the villagers heard he had arrived they flocked to him to hear their confessions. Very often, instead of a needed rest he would be hearing confessions for nine or ten hours!7
At the beginning of 1905 Giuseppe felt it was time to do something more concrete concerning the ideal uppermost in his mind, and on 9th January he left Qrendi for a few days to go to San Calcedonio in Floriana for his spiritual exercises.8 He had kept up correspondence with Don Manwel Vassallo, Director of St. Joseph's Home in Hamrun, but he had never openly expressed his feelings and desires to live there. It appears, however, that Don Manwel was aware of his friend's wish. It was during this retreat in Floriana that Father Ferrara S.J., with whom he had spoken, advised him that the time had come for him to speak openly with Don Manwel Vassallo.9 On l6th January 1905, a Sunday, at the end of the retreat Don Giuseppe met Don Manwel in Valletta. For the first time, he told him what his desires were, and according to the notes we have, it appears that De Piro spoke to him not only of his wish to live in St. Joseph's Home, but also of his idea to found a Congregation under the protection of St. Paul. On that occasion an incident occurred which, to a certain degree, confirmed Don Giuseppe's idea. While they were speaking a beggar approached them and in asking for alms said: 'May St. Paul be with you! This was not a usual greeting, and coming from a beggar, it made an impression on Don Giuseppe.
Don Giuseppe gathered, by Don Manwel's attitude, that he agreed with his plan,10 but a few days later, when they met again at the Cathedral for the feast of the Conversion of St. Paul, Don Giuseppe was astonished not to hear a word from Don Manwel about his proposed project. He decided, however, that he would not be the one to bring up the matter again. However, Father Ferrara was of a different opinion, and he tried to persuade Don Giuseppe to approach Don Manwel again on the matter he had so much at heart.11
It was clear that Don Manwel did not want to discuss the project of founding a Missionary Society. For the feast of the Shipwreck of St. Paul Don Giuseppe again met Don Manwel Vassallo, and Don George Bugeja was also present. During the procession Don George was on Don Giuseppe's right hand side but there was absolute silence.12 But De Piro was a man who did not give up easily, and he decided that on the following day he would go to the Diocesan Seminary to speak again to Don Manwel. That day they met on the road to Valletta, and they walked on together; but when Don Giuseppe spoke up Don Manwel cut him short, telling him to put his project on paper, and then pass it on to him.13 Don Giuseppe sensed indifference, and he was not at all convinced that his plan was requested in a written form in order to help him. For this reason he wrote to Don Manwel on the l6th February, explaining to him how difficult he was finding it to write. Again on 2lst February he wrote asking Don Manwel to pray with him, as on that day the Agony of Our Lord in the Garden was being commemorated on the Island.14 This letter was never sent, but the following day Don Giuseppe went to Valletta and met Don Manwel personally and asked for prayers, adding that he would not seek his advice any more. De Piro was suffering in silence, and during the week he meditated at length on the Gospel of Sexagesima Sunday, especially on this thought: 'A good thought is like a seed the Redeemer sows in our soul' .15
Days of prayer followed, and on 28th February 1905 De Piro, in his home at Qrendi, wrote out his project with the intention of sending it to Don Manwel Vassallo. On second thoughts he felt impelled to withhold it.16 On one hand, he seemed to be planning a project in the dark, without knowing where his plans would lead; on the other hand, he feared a written plan might fall into the hands of someone who could use it in the wrong way.
On 9th March, Don Giuseppe had a heart-to-heart talk with Father Ferrara who advised him to do what had been suggested by Don Manwel, but before sending in his written plan he should place it on the altar while he celebrated his Mass,17 thus entrusting the future entirely to the will of God. Don Giuseppe made a great effort, and for the third time he tried to write to Don Manwel Vassallo. It was l4th March, a Friday, when usually he prayed the Divine Office in honour of St. Paul. He felt his project was clearly put down on paper as he wished; yet something within him still held him back from communicating a written statement.
Another three months elapsed in absolute silence. It was on the 29th June, feast of St. Peter and St. Paul, that Don Giuseppe and Don Manwel met again in the Cathedral at Mdina. Don Manwel approached Don Giuseppe saying that by 8th July he would have finished correcting examination papers at the Seminary, where he taught, and then he would have some time to reflect on De Piro's project.18 Although these words did not seem encouraging, 'they are better than nothing' mused De Piro.
During the first weeks of July Don Giuseppe tried in vain to meet Don Manwel, and it was only on the 3lst of that month that they finally met in Don Manwel's house. Again he pressed De Piro to write out his project, and he proposed a meeting with Don John Baptist Zarb, a priest from Floriana, to hear what he had to say. De Piro found it difficult to make his decision there and then, and gave no answer. He, who had written so many letters and private notes, was finding it beyond him now to hand over to Don Manwel Vassallo his written plans.19 It was already 7th August 1905, and the plan had been worded almost four months earlier. The plan had one central concept: 'A MISSIONARY SOCIETY'. Don Manwel promised his help, and Don Giuseppe accepted to hear what advice Don John Baptist had to give. Don Manwel also advised him to approach Mgr. Francis Bonnici, founder of St. Joseph's Home. Mgr. Bonnici, together with Mgr. Manwel Debono, had nurtured for some time the idea of creating a similar society, but they had not been successful.20 It seemed helpful to De Piro to hear something about the practical problems he would have to encounter.
No one ever told Don Giuseppe he was not capable of realising his project, but, on the other hand, no one encouraged him, either. He went to Mgr. Francis Bonnici and the following is what he noted in his diary:
'I went to Canon Bonnici and told him everything. He pointed out to me that the Maltese priest is very attached to his land, and, if I remember well, he said my idea was "impossible", unless the supernatural intervened. He described to me the hard work he had undertaken in the hope that a similar project would materialise, but without success. At the end he said: "Maybe I am not the person chosen by Divine Providence. . . Cherish your idea; maybe God will make you meet someone. . . .
Four years had passed since Father Gualandi in Rome had told Giuseppe not to make any move regarding his idea, for 'se son fiori, fioriranno'. And now Mgr. Bonnici had repeated the same thing when he encouraged him to pray but do nothing, adding: 'se son rose, fioriranno', meaning that if his project was like a rose, it would bloom in time. But nothing could convince Don Giuseppe that his project was 'impossible'.21
When in 1905 Giuseppe De Piro was earnestly praying God to enlighten him regarding the work he wished so much to accomplish, he was still trying to give shape to his thoughts, and the written project presented to Don Manwel, Don J.B. Zarb and Mgr. Bonnici did not contain any definite particular. One point alone was uppermost in the mind of Don Giuseppe: the longed-for Society had to be 'missionary' in scope. How this could be attained would depend on circumstances. He was certain that the missionary ideal could not be attained without a Congregation. However, during those years of dreams and projects, he did not know what would be God's will: Should members of the Missionary Society be Diocesan priests, or priests with religious vows?22 His first idea was to have priests with religious vows: 'If with God's help and the help of Our Blessed Lady I shall succeed in founding a Regular Institute, it is necessary it should be perfectly so'.23 He felt his Society should not be like other Orders of Religious which had existed in Malta for centuries. Although the Island was full of Religious Orders, Don Giuseppe was never convinced that there 'was no need of another Religious Institute' - as he was told over and over again. When De Piro mentioned a 'perfect Regular Institute', he clearly understood that the spirituality of such an Institute, recognised by the Church, would be a great help to the members and to the fulfilment of the Mission. The fundamental bonds that help every Religious Institute to reach its scope are the vows of chastity, poverty, and obedience. Giuseppe added other words that appear to have been not very clear in his own mind yet: 'This Institute will find ways and means to have the Diocesan Clergy attached to it'.24 Only prayer and time would show whether these ideas were feasible or not. In 1905 the idea of a Religious Institute with vows binding its members was not yet entirely clear in Don Giuseppe's mind. However, he was so convinced of the importance of the 'missionary' ideal that the first term he used as the name of the Society was 'Missionary Society'.25
Don Giuseppe De Piro kept close to Don Manwel Vassallo, because he hoped that St. Joseph's Home might be the cradle of his Society. His project was to work among the Maltese abroad who were away from their native land, as well as those on warships and merchant ships. St. Paul, the Apostle of the Gentiles and a great missionary of the first Christian era, had to be not only a Protector, but also had to give his name to the Society.26
Referring to vows, De Piro wrote: 'For the present, there will be no vows or pledges; we must be disposed to fulfil God's will with the greatest generosity. The words that will lead us forward are these: "Sequar Te quocumque ieris".27 This motto Don Giuseppe had adopted for himself; this was his ideal of holiness: 'Master, I will follow you wherever you go'.28 These words of a disciple, taken from the Gospel, show his readiness to follow Christ. Jesus shows him it is a difficult task, although He does not discourage him: 'Foxes have their lairs, the birds of the sky have nests but the Son of Man has nowhere to lay his head'.29
Giuseppe always obeyed his Superiors; in them he saw Christ, and bowed his head willingly to their demands,30 even when he was burdened with more work than he could accomplish. He never refused anyone who needed his help and collaboration; this was a characteristic trait from his early youth. Even before he was able to found his Society, he wished its members to 'follow Christ, wherever He called them'.
Don Giuseppe was being tried with unexpected disappointments. On 24th December 1905, Mgr. Bonnici passed away. This was a blow to Don Giuseppe, who felt he had lost the person who understood his difficulties and who shared his deep aspirations.31 The year 1906 was spent in prayer without a ray of light. No encouragement was offered to him so that he would make further steps. He knew full well that when God demands collaboration from a human being, He always provides the means and grace for His will to be done. And this was Giuseppe's problem: 'was it God's will for him to found this Missionary Society?'
On l8th November 1906 Don Giuseppe was in Rome, and on this liturgical feast of the Dedication of the Basilica of Saints Peter and Paul, he celebrated Mass in the Crypt at St. Peter's tomb. With devotion and trust, he implored the great Apostles to help him recognise clearly the will of God, in order to realise all that the Father wanted him to do.32
Although Don Manwel Vassallo did not encourage Don Giuseppe in his ideal, he did not place spokes in the wheel, and kept advising him to get in touch with so and so.... Don Giuseppe remained close to Don Manwel, due to his attachment to St. Joseph's Home. On his return from Rome, Don Giuseppe found Don Manwel ready to bring up the subject of the Missionary Society. Mgr. Manwel Debono bad succeeded the late Mgr. Francis Bonnici in the field of the Missions, and he wished the priests dedicated to this work to be more united. Don Manwel spoke to Mgr. Debono, who invited Don Giuseppe to come to him for an exchange of ideas.33 Naturally Don Giuseppe De Piro could not let such an opportunity pass just after he had been praying so earnestly to know the will of God.
On 26th November 1906, when De Piro met Mgr. Debono for the first time, the latter manifested his wish that missionary priests should live a community life. De Piro's missionary ideal went beyond this, and he expressed it openly. Mgr. Debono asked him to collaborate with him as a first step. In this particular missionary work priests dedicated themselves to the apostolate preaching, without any other interest except the spiritual wellbeing of the people. They would also make an effort to bring the lapsed back to the Sacraments. Don Giuseppe liked the idea, but he could not see how he could help because his voice was still weak, and this was a handicap for any preaching over a long period.34 This difficulty prompted Don Giuseppe to try to find another solution to the problems standing in the way of his project. A ray of hope was granted him when, at the end of the year, he communicated his project to Don George Bugeja, a partner of Don Manwel Vassallo in the running of St. Joseph's Home. On l1th December he spoke to him as well.35
The meeting with Don George Bugeja proved fruitful, for he accepted to be a partner in Don Giuseppe's work and together they agreed to look for other priests who would be willing to join them. In January 1907, Don Giuseppe was asked to act as Prefect to the young men during their retreat at San Calcedonio in Floriana. On that occasion, Don George Bugeja told him he had tried to persuade a priest to join them, but had failed.36 After the retreat, Don Giuseppe called on Mgr. Debono to find out whether any new step forward had been made, whether any other priest had agreed to join them. Unfortunately all was at a standstill. As time went on, Don Giuseppe's trust in Don George Bugeja increased. They discussed things and prayed together at length.37
On 5th February 1907, Don Giuseppe disclosed his project to Father Scio, who in turn encouraged him and mentioned some priests who might possibly join him. These were: Don Paul Galea, Don Galea Naudi, Don Busietta, Don Theodore Bonnici and Don Alfons Agius.38
Don Giuseppe felt God was guiding him along by means of these events and he met Don George Bugeja on l9th February at St. Joseph's Home, where they discussed matters at length. There were two priests who seemed ready to join them: Don Paul Galea and Don Robert Caruana Gatto. De Piro and Bugeja agreed to make known to them the project of a 'community', but not to mention yet the subject of 'vows'. They also agreed not to talk to others about the project for the time being.39
Still other trials were to afflict Don Giuseppe, for while his health was improving during the last months of his stay in Qrendi, his sister Maria, married to Dr. Alfred Stilon, fell seriously ill after childbirth. All hoped that a rest would help her to recover, but this was of no avail. We know from a family letter, written by Ursola to all her children, that Giuseppe assisted his sister, and the rest of the family were with her to the end. Giuseppe gave her the last absolution, and with edifying resignation she prayed to the very end, dying peacefully in her brother's arms on 2nd March, 1907.40 On the 10th of the same month, Mgr. Manwel Debono, Director of the Missions, died most unexpectedly. God tries those He loves!41
These deaths were a great shock to De Piro, and he suffered real pain for the loss of two persons so close to him in different ways. 1907 wore on and hopes to rope in Diocesan priests died out. Only Don George Bugeja had placed his trust in De Piro.
Then, on 8th August 1908, he happened to meet a Seminarian, who was approaching his ordination. A meeting between De Piro, Don George Bugeja and John Mamo, the Seminarian, was arranged at St. Joseph's Home on 25th September. The outcome was not conclusive; however, they promised to keep in touch. It appears that the Seminarian had some idea of setting up an Institute, and both De Piro and Bugeja urged him to do so in the Oratory of St. Philip at Vittoriosa. Mamo later accepted the proposal: he still had some time available before starting his last year of theology at the Diocesan Seminary. Soon after, he communicated enthusiastically to De Piro the news that the Parish Priest of Vittoriosa was favourable to his proposal and to the teaching of the catechism in the Institute.42
Although Mamo and De Piro collaborated with each other, their methods were not the same. They were thinking of setting up different institutions, and Mamo considered himself already a founder. De Piro's ideal existed so far only in his mind and heart, and he had not yet reached the stage where he would have to weigh the problems involved in opening 'Homes' or figuring out the daily cost of living for the members who would join him. Mamo also had his ideal, and a holy one too, but he concentrated on the place where he might gather children, and on the site where he could build a 'Home' for his work. Until 1908 De Piro had not said anything about where the first house of his Society might be sited; on 2nd October 1908, Mamo wrote to De Piro saying:
'I hope to God that the time has arrived for the realisation of the work planned so long ago by learned and good people. During my spiritual exercises, I spoke to Father Portelli, our Director, and asked him to pray for me, for I was asking God for a special grace. He became curious, and wanted to know what it was. I mentioned you, and very simply I made known to him what our idea is. He seemed very happy about it, and spontaneously told me he knew someone who would give us the land and also build the place for us'. Mamo by now seemed somewhat discouraged about St. Philip's Oratory, and pressed De Piro not to delay . . . 'I beg you, don't delay and miss this opportunity; if we don't succeed in acquiring St. Philip's, we'll take another place - and two places would be even better'.43
But De Piro never did anything in a hurry. He was aware that although his project had been a long time brewing in his mind, it was much better to have his feet on solid ground before he approached the Archbishop. Don John Mamo, now a Deacon, thought otherwise. He applied to the Archbishop to ask for his approval. He imagined the project would be easy to realise. Mamo did not go personally, but sent his petition through Don Anton Vella, his Professor at the Seminary, judging that the appeal, being presented by a senior minister, stood a better chance of obtaining approval. Mamo mentioned the setting up of a Congregation.
In another letter to De Piro he mentioned two clerics who seemed interested in joining the Congregation; one was in the fifth year of secondary school, the other in the third year of philosophy. Mamo said he had much to tell him, and it was necessary for them to meet.44 De Piro warned Mamo not to act without reflecting, and for a while De Piro kept an eye on him. Mamo discussed matters with de Piro before acting, but the bond and agreement between them was not long-lasting. Mamo's spirit of independence and excessive enthusiasm easily created ill-feeling towards him.45
On 29th September 1908, De Piro spoke for the first time to archbishop Pace about his project, humbly asking his blessing. The archbishop replied that he would not only impart his blessing, but also promised his help. He mentioned having received a letter referring to a similar project, adding that he would forward the letter.46 De Piro received it on 3rd October at the Fra Diegu Institute, where the same Archbishop had installed him.47
The letter had been written some time before, on the 30th May1908, and had been sent by Fr. Henry, Superior General for Foreign Missions at Mill Hill, London. It had been addressed to a Father Innocent , who had passed it on the Archbishop. It dealt with a proposal made previously by the Archbishop himself, and Father Henry had made notes on certain ideas as to how the Diocese of Malta could pave the way for Missionaries to be sent to foreign lands. The idea was for boys to be educated in a college, with a view to preparing them for a missionary life. He wrote: ' The college should be set up by the Archbishop and the choice of Rector and teachers should be his responsibility. I think the management should be entrusted to the Maltese'.48
This suggestion impressed De Piro; he also deduced that the superior General did not agree that they should start with a large building, for he added: 'I am of the opinion that the beginners should be humble and poor. The greatness is in the ideal and not in the externals'.49
When Archbishop Pace passed on the letter to De Piro, it was natural for him to think that he would be asked to develop the project. In itself this project contained no idea of religious congregations with vows, but it would be a Diocesan Institute and nothing else. However, the Archbishop was of the opinion that the time was not yet ripe for such an undertaking.
The following are de Piro's personal comments about this meeting: 'I proposed to the Archbishop a college of this kind, and his reply was that the time was not ripe, because the Salesian Fathers had started something on the same lines'.50 In fact, the Salesians during 1903-1908 had built a large place in Sliema, St. Patrick's Home and the Oratory of St. Alphonsus. But their scope was not missionary. De Piro humbly bowed to the Archbishop's wish, but he let him know that his project was still very much alive in his mind. De Piro noted: 'When I asked the Archbishop if I should cherish this ideal of mine, he replied: "Not only cherish it, but you may also look for priests who are prepared to join you".'51
Towards the end of 1908, Deacon Mamo told De Piro that Professor Barbara was of the same opinion, and when they met during a retreat Professor Barbara confirmed this. Although a few months later circumstances had induced Barbara to change his mind, De Piro, who had faith in him, informed him that a community life was being planned. Barbara agreed in theory, but since his mother relied on him to live with her he was not able to join them. Still, he promised every help in their endeavours.52 De Piro had already gone through so many trials with regard to his missionary society, which was not yet born; so he was disappointed but not perturbed.
De Piro, Bugeja and Mamo met at St. Paul's Bay on 29th July 1909 in an effort to discern and follow God's will more tangibly. They decided to inform the Archbishop later, and they concluded it was necessary to lease premises where they could teach children catechism.53
De Piro was quietly preparing to obtain approval to found the Society. So far, he did not have any members, but on 1st August 1909 he drafted a rough project regarding 'promises' to be made by those who would be with him in the future. The following is the text:
'In the Name of the Father, and of the Son, and of the Holy Spirit, Amen. I promise before God, the Blessed Virgin Mary in Heaven, and St. Paul the Apostle, to join the little Society of St. Paul as soon as authorisation from the Holy See is granted.
'The scope of the Society is to train Missionaries to go wherever they are needed.
'The Society bases itself on the Book of the Spiritual Exercises of St. Ignatius and takes from it the Rules and Constitutions'.54
When De Piro wrote out these 'Promises' he felt he had sown a seed which would yet grow and yield fruit. Now, after many trials, God gave him a tangible sign that He approved his project, when he met the Apostolic Visitor, Mgr. Peter La Fontaine. This Prelate showed he was prepared to give him all possible help, unlike so many others who had spoken of nothing but difficulties. Even when later on La Fontaine was appointed Bishop of Cassano, then Secretary of the Congregation of the Sacred Rites, and finally Cardinal and Patriarch of Venice, he never stopped helping De Piro.55
During his visit to Malta as Apostolic Delegate, on 2nd November 1909 he called at Fra Diegu Institute where De Piro was Director. They had a long talk together, and De Piro placed his confidence in him, relating all his plans. La Fontaine liked the project very much, and suggested that De Piro present an appeal to the Pope. That very day De Piro passed on all the information to Father George Bugeja, and together they agreed to work on La Fontaine's suggestion, as a concrete first step.56
In De Piro's diary, we have the note dated 3d November 1909, that he wrote, and precise as he always was, he kept a copy. The following is the text:
'Holy Father,
We, the undersigned, at your feet most humbly ask permission to start a Religious Society with the aim of training missionaries that would, particularly and above all, go to the Maltese emigrants in foreign lands'.57
Both De Piro and Don George Bugeja signed the petition on 3rd November 1909, and on the 8th it was also signed by Don John Mamo, then still a Deacon.58 On l1th November, De Piro handed this appeal to La Fontaine,59 having obtained the approval of the Diocesan Bishop of Malta who, on one side added: 'Commendo Pro Gratia'.60
Little did De Piro imagine then what difficulties would arise because of the wording of this petition. 'To the Maltese emigrants in foreign lands' would create doubts as to how truly the Society was going to be missionary in scope. Had De Piro explained clearly what he really meant by those words?
Two months went by from the time the appeal had been written, 1910 had dawned, and an answer was eagerly awaited.
It is quite clear that the original Founder of this undertaking was Don Giuseppe De Piro, even though other names appear in the first official documents. La Fontaine kept up contact with De Piro, and the desired reply came from the small town of Cassano on 27th January 1910. The letter contained the Pope's blessing and the following:
My dear Don Giuseppe,
I informed the Pope about your project and presented your appeal. He was happy to hear of your idea, and He honoured me by entrusting me to inform you that it was his pleasure to give you and your friends his Apostolic Blessing.
I think the work may be planned on the same lines Mons. Coccolo used with Italian Emigrants. It would be a good thing if you got in touch with Father Vella, a Jesuit, who spent a long time with the Maltese in Greece, and he could give you very good advice.
Pray God for me, and keep me as your truly devoted servant.
Peter, Bishop of Cassano, Apostolic Vicar61
Once again, De Piro had been taken ill; this time it was typhoid fever. The letter which made him so happy found him laid up, and the fever left him weak. In February 1910 De Piro, Bugeja and Mamo met to conclude the final preparations before beginning their work. On 2lst February De Piro thanked La Fontaine for his letter, and informed him about their doings, adding: 'We hope it will not be long before we start our work, and prove ourselves worthy of the Pope's blessing. Due to that blessing, we already feel fully responsible'.62 This letter, and many written later, show the trust De Piro placed in La Fontaine.
No important correspondence ensued between February and June 1910, but work never stopped, and De Piro, Bugeja and Mamo were looking around for their first house. By now Mamo had been ordained a priest.
A small house was found at No. 5, St. Roque Street, Mdina, not far from De Piro's mother's residence, and he rented it from Mgr. Alfred Mifsud.63 Today it is part of the Convent of the Sisters of St. Dorothy.
On 6th June 1910, De Piro and his companions presented a petition to Archbishop Pace to obtain permission to open the house in Mdina. The contents of the letter were similar to the appeal sent to the Pope, but two requests were added: (a) the desire to open the house as a residence for the members; (b) the name would be 'The Little House of St. Paul'.
The Archbishop granted his approval that very same day, and asked to see the statute by which the house was to be conducted.64
On l2th June Archbishop Pace himself went to bless the premises and declare the house 'open'.65 De Piro's welcome address contained the following:
Your Grace,
We experience today great consolation, and yet on the other hand we feel embarrassed to ask Your Grace to bless and declare 'open' this very modest dwelling, prepared for the members of the Religious Society. Its specific task is to prepare and train missionaries to go abroad particularly among Maltese emigrants.... On this happy occasion, we remember many zealous members of the Malta Clergy, and here we would like to mention the late Mgr. Francesco Bonnici and Mgr. Emanuel Debono, who, before us, cherished the idea of a similar Society; therefore, they will be ready to help us from heaven. . . . We feel a certain reluctance in presenting to Your Grace such a poor and humble beginning, but the Mystery of Bethlehem fills us with courage, as it undoubtedly comforts Your Grace.
Confident therefore in the help of God, the intercession of the Blessed Virgin Mary assumed into heaven, and the protection of our Father St. Paul, we ask Your Grace to bless and declare 'open' the 'Little House of St. Paul'.
(Signed) Sac. Giuseppe De Piro
Sac. George Bugeja
Sac. Giovanni Mamo.66
De Piro and his two helpers carried on with the work to make the house habitable for those called by God to live there. De Piro did not forget his great benefactor, La Fontaine, and on 27th June he wrote to congratulate him, because having terminated his term of service in the small town of Cassano Ionio, he had been appointed Secretary of the Congregation of Sacred Rites. De Piro was delighted to learn of this assignment, knowing that the work entrusted to him would entail La Fontaine's presence in Rome, whence he could be of great help to the infant Society. De Piro, in his letter, gives his benefactor news of the latest steps made:
'... Our dwelling by far surpasses already the Cave of Bethlehem in its amenities. Next Wednesday, 29th June, eve of the feast of our Father St. Paul and feast of your Patron Saint, as also Mgr. Pace's, our very small dwelling will be welcoming a student and a catechist. . .'.67
Much later, Don Gwann Vella commented that there had been no ceremony when he had joined the Society, which is true. On the other hand, the house had been blessed by the Archbishop, and this was a liturgical ceremony. Vella comments on the locality of the house, situated in close proximity to the Cathedral. From 30th June, De Piro had two young members living there, and his life took another direction. He left his mother's house, with all the comforts he could enjoy in it, and preferred to live in this very modest house, devoid of any comforts. He spoke to the two young men about poverty, and he wished to convey to them the idea that poverty should be 'lived' and not only seen as an abstract ideal. The two young members came from humble and modest homes, and Don Giuseppe felt he had to raise poverty to the practice of a virtue. The first time he took them into the kitchen, he said: 'With two shillings and sixpence we have set up a kitchen!' (12c 5). In short, in this first home there was no luxury. When De Piro went to live there as a poor man, the two young members saw in him a model for their life-style.68
The first two vocations mentioned by De Piro in his letters were Gwanni Vella, who would study for the Priesthood, and Giuseppe Caruana. They had both been notified they could come on 30th June, but it seems Caruana did not receive the message, and he appeared at the house and was welcomed on the eve. However, officially in his files De Piro stated that both entered on 30th June, 1910. This was a special day for De Piro, being the liturgical anniversary of the martyrdom of the Apostle Paul, the Patron of the modest house where the Society was born.69
The beginnings of the Society of St. Paul were humble and poor, but the ideal was to grow deep roots. De Piro was then a humble priest and had no ambition for any higher position or glory. The Society had suffered before its birth, and Don Giuseppe was convinced that suffering would accompany its growth. Above all, he knew that with the help of God he would go forward with undaunted steps along the path where he was being led.
After having worked together with him, both Don George Bugeja and Don John Mamo left De Piro alone. Bugeja wanted to live with the orphans in St. Joseph's Home in Hamrun, and Mamo was beset by many problems and anxieties when he undertook the building of the House of St. Aloysius in the parish of Tarxien. De Piro later admitted that he had never imagined he would have to face so many difficulties, and he had not expected so many trials when nurturing a vocation, and helping it to mature with perseverance to the end.70
As time passed, De Piro realised how prophetic Bishop La Fontaine's words had been. In the letter he had written on the day the Society was born, he had said:
'. . . The news of the missionary work just starting and the blessing by the Archbishop filled me with joy. God will bless you even more because you compare the beginning of your work to His coming into our world. Bethlehem is full of enchantment. It is impossible that the modest House of St. Paul, in its humility, will not grow. Who knows-perhaps there might be the flight into Egypt... or even Calvary.... But in these circumstances the hand of God is obvious, and Faith will yield its fruit. Keep looking ahead, my Don Giuseppe; carry on, prudently and wisely, but always go ahead. It was truly providential that we had the occasion to exchange ideas about your project'.71
The beginnings of the Society were truly 'hidden' and many years would pass before it became known. Much later the Society's name would appear with those of other Congregations and their addresses in the Island. The Society of St. Paul was born in silence, poverty and suffering.72
A missionary life was as yet a remote idea for those who had chosen to join the Little Society of St. Paul, but De Piro wished this ideal to be uppermost in the minds of the members.
On 26th May 1911, he wrote to La Fontaine, offering condolences on the death of his mother, and he added: '. . . I hope it will make you happy to know that this morning I and the young members who form our Society for foreign Missionaries offered prayers for the repose of the soul of Your Excellency's dear one. I celebrated Mass in our chapel and the young members offered up their communion'.1
Before considering actual work in the Missions, De Piro wanted to build up the Society and strengthen it. He needed vocations to preserve it, and from 1910 he started working to find others to join the two who had entered. On l5th August he was able to write to La Fontaine: '. . . Besides the two young men I have with me in our small dwelling, six more have asked to join in October, when I will have them start their studies. . .'.2
From then on for many years De Piro always trusted he would find generous hearts to help him in his work for God. His thoughts turned to the Jesuits, in the hope that they would accept his young members and educate them in their College at Birkirkara. It gave De Piro great joy when this favour was extended to him and he wrote to La Fontaine: '. . . They are to begin their studies at Saint Aloysius College with the Jesuit Fathers, who are being so generous with me in offering to accept them free of charge. . .'.3 A few years later, on 2nd October 1919 the Rector, Father Leanza, wrote to De Piro: '. . . I am happy to offer this small service to the Institute you so generously founded, and I will accept with pleasure three more of your students. . .'.4
We possess many results and remarks sent to De Piro from St. Aloysius' regarding the student Giovanni Vella, the first member of the Society.5
De Piro was most grateful towards another Order, which helped the Society greatly: the Augustinian Monastery of St. Mark in Rabat. As time went on, the Fathers accepted students from the Little Society of St. Paul's for philosophy and theology. From them we have also good reports sent by the Dean of Studies to De Piro.6
De Piro believed that academic studies were not sufficient for the young members; practical crafts were also necessary, not only for the future brothers, but also for the clerics. For this purpose, he called in masters to teach them a trade, and they learnt also how to model statues. What was more useful still, they learnt how to make preserves, jam and wine and became proficient in domestic services.7
Financially, the Society depended entirely on De Piro. During the first years no funds were forthcoming, but all lived with deep faith in Divine Providence that never let them down. Don Manwel Vassallo wrote to his friend in Rome, Don Arcangelo Bruni, on 23rd November 1916: '... This Society which is only just beginning, has no funds at all;'8 it is De Piro who supports it, undertaking to cover all expenses. . .'.9
De Piro never worried about money, and when he accepted new candidates in the Society he would ask them if they could help with their initial expenses. De Piro's method was to cope with the important matters first, then solve problems that might arise later. When Gwanni Vella joined the Society De Piro wrote to his mother, who lived in Bormla, asking if she could contribute in some way towards his upkeep. She answered: '. . . You would like to know if I can help Ganninu. I beg you to excuse me for what I am going to say. I can give some help, although I know it is no payment. . . I can help by offering five shillings (25c) a month. Please, in your reply let me know how long I will have to pay this. . .'. 10
De Piro was ready to give all he had to the Society, and his mother always stood by him when he was faced with financial problems. However, De Piro was keen on ensuring more stable means for the Society's future.
At that time Marquis Vincenzo Bugeja had bequeathed a legacy to his heirs of Ł100,000 subject to certain conditions. If the conditions were not met the money had to go to public 'good works' and the balance be given to the Congregation for the Propagation of the Faith.
De Piro wondered how this conspicuous sum was being used, and he wrote to his Protector, La Fontaine, putting the case to him and asking for advice:
'... I feel I have to be bold in asking Your Excellency's advice on this matter. I wish to ask you if I should appeal to the Administration of the Congregation for the Propagation of the Faith, asking if that legacy - or part of it - could be passed on to the 'Little House of St. Paul'. Undoubtedly in this initial stage it would be a great help. . .'.11
La Fontaine communicated the appeal to Archbishop Pietro Pace, who in turn asked De Piro to supply him with all necessary information for the Cardinal Prefect of the Sacred Congregation.12
But the clause in Bugeja's will left no chance of any part of the legacy being 'left over'. The case was closed and no mention of it was made again.
During La Fontaine's Apostolic Visit to Malta, he and De Piro had discussed the missionary work planned for the future; yet it appears the Visitor had not fully grasped the idea that De Piro's missionaries would also be sent to foreign lands where there were no Maltese emigrants. At that time, in the course of their conversations, no definite plan about 'missionaries' in the strict sense of the term had been made between them, defining where the future missionaries would be sent.'13
When La Fontaine wrote about the Missionary Society on 30th June, 1910, he mentioned how much good was to be derived from this Society, adding: 'The worthy Maltese emigrants, living away from their native land are going to receive great help'.14 But what De Piro had in mind was much more than this; he was thinking of real missionary work in foreign lands, as proved by the fact that he had tried to acquire financial help from Bugeja's legacy through the Sacred Congregation for the Propagation of the Faith.15 About a year later, on 26th May 1911, he spoke about his wish that members of his Society were to be prepared for foreign Missions.16 We quote from La Fontaine's letter of June, 1911, when he was already Titular Bishop of Caristo and Secretary of the Sacred Congregation of Rites. He wrote to Mgr. Bressan:
Right Reverend Monsignor,
I have the honour to present to you the Reverend Don Giuseppe De Piro, born of a noble Maltese family. He has founded a holy congregation of Priests and Catechists whose object is to dedicate themselves to teaching in the sizeable colonies of Maltese that are in Corfu and Tripoli.
He wishes to obtain an autographed blessing from the Pope for his work which is truly praiseworthy. It was the Pope himself who after my Apostolic Visit encouraged this work through me.
I ask you to obtain this for De Piro, because he deserves it.
I send you greetings. Always your devoted servant,
Pietro La Fontaine.17
A copy of this letter was sent to De Piro by La Fontaine himself; there is not the slightest mention of the Society being missionary.
Monsignor Bressan was close to the Pope and had his office in the Vatican; so within two days the Pope gave him the autographed blessing requested. The following is the text:
To our dear son, Don Giuseppe De Piro, and to the Priests and Catechists of the Holy Congregation whose object is the spiritual teaching of the faithful in the colonies of Maltese in Corfu and Tripoli. We sincerely congratulate them and give them our Apostolic Blessing.
Pius Pope X
11th June, 1911.18
The misunderstanding is obvious. The Pope had not been informed that no apostolate was being undertaken yet with Maltese emigrants, and the Holy Father was not aware that years would pass before the Society would have its Missionaries. Even so, the 'Blessing' is treasured as a precious document -- the autograph of a canonised Saint imparting a spiritual blessing on the infant Society.
In his youth Giuseppe De Piro had promised himself that he would not seek honours and high position, and when at the age of 24 he had been encouraged to study at the Academy in Rome, he did his best to avoid the possibility of a future career. His personal notes of 1901 reveal his feelings:
'Only men of eminent lineage go to the Academy so young. I would be pretentious seeking favours which would make me eligible for some high position. Jesus prefers those who wish to remain hidden. When He chose me to be one of his ministers, He found me among sinners. Even more so now, if He expects anything from me He must find me among his chosen ones. For this to come about, I need not go and make myself conspicuous at the Academy'. 19
These were resolutions made in Giuseppe's youth, and he promised God he would not change his mind when he became a priest. He knew that as a priest, and the son of a noble family, he would be esteemed, but he wanted to earn this esteem by a virtuous life. He did not want his 'ego' to be inflated; the esteem people might feel towards him could make this a dangerous possibility. As a young man he had written: 'When I think of my sins I realise I deserve a good beating; how could I be a prelate and occupy diplomatic positions? I will have obtained more than I deserve if I reach the Priesthood'20
As a priest Don Giuseppe De Piro began to win people's esteem not because of his birth, but because he was always ready to help anyone who needed his assistance. In Scripture the Blessed Virgin voices these words: 'God looks towards the humble and exalts the lowly'.21 Later it became clear to Giuseppe, who had rejected worldly honours and was convinced that he should not seek any dignitary office in the Church, how difficult it was to remain hidden.
De Piro wanted to instil these principles and aspirations into the hearts and minds of the members of the Society by setting the example himself.22 Archbishop Pace in 1907 had already appointed Don Giuseppe De Piro Director of the Diocesan Clergy for the Institute of St. Francis of Assisi. No doubt this was an honour, but above all Don Giuseppe felt it enabled him to render a service.23
Every mother wishes her children to achieve success in life; we read in the Gospel how the mother of James and John asked Jesus to appoint her sons important ministers in His Kingdom.24 Giuseppe's mother nourished the same ambition for her son. In October 1910 she approached Don Michelangelo Pace, chaplain to the Archbishop, and asked his services on her behalf, so that Giuseppe might be appointed a Canon of the Cathedral of Malta. At the time Giuseppe was barely 33 years old; and only a few years had passed since he had dedicated himself to the priestly service. Don Michelangelo knew only too well how zealous and exemplary Don Giuseppe De Piro was, and courteously he promised 'Signora Ursola' to do all he could to help her realise her desire.25
The Archbishop's chaplain kept his promise. At that time the Dean of the Cathedral, Mgr. Vincenzo Vassallo, who was 73 years old, had been unwell for months.26 The chaplain thought it was opportune to advise the Archbishop to persuade the Dean to ask for a Coadjutor in the person of Don Giuseppe De Piro.27 De Piro was unaware of these designs when the Archbishop made the proposal to the Dean on 6th November, 1910. The appointment would be an important choice, for the Dean was subject only to the Archdeacon.28
On 7th November Don Michelangelo Pace gave De Piro the news, and he was the first to congratulate him adding that his new assignment was still strictly confidential, as the appointment was not yet official.29 Meanwhile De Piro discovered that his mother had been behind the whole 'plot', and frankly and humbly he told her he did not approve of it: 'Mother, you know I have always obeyed you, but I beg you not to speak to the Archbishop about me, asking him to grant me these high Church dignities. I wish to remain a priest without any honours; for me the Priesthood is the highest honour. If you wish me to be a Monsignor at the Cathedral, I am sorry I cannot obey you'.30
On 11th November De Piro wrote to Don Michelangelo the following:
'I beg you to present my thanks to the Archbishop for wanting to promote me to these high honours. Please do me the favour of informing the Archbishop that the honours offered are not suitable for me due to the work I have started, and I do not have to mention any other reason. It is impossible for me to accept'.31
Despite the secrecy entailed, the plan had by now developed in a more concrete way. The Dean of the Cathedral surprised De Piro with a visit in January 1911, and De Piro was informed that all had been definitely concluded. The one formality required now was the approval of the Governor of Malta, Sir Leslie Rundle. This last step had already been made privately, and although the official letter had not been written, De Piro knew that the Governor had approved his appointment.32
De Piro was firm in the resolutions made ten years before. He courteously thanked Monsignor Dean for having thought of him, but his conscience forbade him to accept this appointment. He explained in detail to the Archbishop adding that he felt unworthy and not capable of undertaking the duties of the office offered him.33 De Piro feared the precedent he might be creating for the members of his Society. Barely six months had elapsed since the opening of the Little House of St. Paul for Foreign Missionaries. He explained to the Archbishop he did not wish his spiritual sons to aspire to worldly honours. Should he accept to be Dean of the Cathedral, how would he have the courage to present himself to his young members, and persuade them to shun worldly honours?
De Piro confided in his Archbishop, but in his authentic spirituality he was fully aware that obedience to his Superiors was more important than the practice of humility. He still hoped to evade the assignment and he wrote to his Archbishop: '. . . I trust Your Grace sees the reasons why I cannot accept. I do not wish to be pressed further on the matter. However, I leave the responsibility to your conscience...'.34 Thus he made the last effort to decline, but placed himself in the hands of his Archbishop, ready to obey his orders.
Two days later, on l9th January 1911, the Archbishop replied on the same letter De Piro had written:
'Dear Don Giuseppe, You have never sought positions or honours; therefore accept from God's hands this appointment as an act of obedience towards me. God will look after the rest. As God began the holy work of our Missionaries, He Himself will see to its progress, and will perfect it.
Count on me always, dear Don Giuseppe,
Yours, Peter, Archbishop'.35
At this time De Piro's mother developed a guilt complex about it, and she told the Archbishop that her son was not ready to accept the dignity of Monsignor. But the Archbishop was firm in his decision, knowing that Don Giuseppe was most suited to the position he would occupy.36
Don Giuseppe De Piro bowed his head to the wishes of the Archbishop, knowing these manifested the will of God, and waited for the necessary formalities to be concluded. The Governor, Sir Leslie Rundle, officially informed De Piro that due to the age and ill-health of the Dean, Mgr. Vincenzo Vassallo, it was necessary for him to be aided by a Coadjutor. He also added that he, the Governor, was presenting Don Giuseppe De Piro as Coadjutor to the Dean with right of succession.37 The application to the Archbishop by De Piro followed. On the same day Mgr. Vassallo was informed of the acceptance of De Piro and the 'warrant' granted. Mgr. Vassallo received the information from the Office of the Crown Advocate, Dr. V. Frendo Azzopardi.38
Before the issue of the relative decree from Rome, Mgr. Paul Gauci informed him that he had been accepted by the Concistorial Congregation as Coadjutor to the Dean.39
By decree of Pope Pius X, Don Giuseppe De Piro was to enjoy by right whatever concerned the Dean's office, to represent him and fulfil his relative duties.40
From then on, much against his inmost desire, De Piro was addressed as Monsignor Giuseppe De Piro.
The first anniversary of the Society coincided with Mgr. De Piro's new appointment and the Holy Father's autographed Blessing. The Society was not receiving any publicity, except a few letters wishing the Founder a happy feast on l9th March. One came from the student Ganninu Vella, addressing him as: 'Father, very dear in Jesus Christ, full of kindness and love. . .'.41 Another, signed by four young aspirants to the Society Ganninu Vella, Guzeppi Caruana, Assweru Grima, Manwel Falzon - on the first anniversary, wished him all the best for the new year, and promised that they would continue to regard him as their loving Father.42
Like a father with loving concern for his sons, De Piro was following the progress made by his boys at school. From one of his students studying at St. Aloysius he expected better results; 43 this desired progress was to come later.
With the idea of missionary work always in his mind, De Piro wanted to instil in his students and brothers from the start a constant readiness to help their neighbours. He began by preparing them to teach children their catechism. The old City of Mdina benefited by this; so far it had not enjoyed organised pastoral work. The members of the Society began this apostolate with a group of children. One of these lived a long life, and described his memories of the days when he had been taught by Brother Joseph Caruana, one of the first members to join the Society and live the ideals of the Founder.44
Brother Joseph was a very good teacher of Catechism, and it is surprising he did not study for the priesthood. Everybody admired his patience and children came from Rabat too; he gathered the group in the small house of the Society. Brother Joseph patterned his life on his Director, Don Giuseppe De Piro, aiming to attain the spirituality of the Founder. He had a gentle way of correcting the boys, and never used harsh words, but always treated his pupils with kindness.45
But the Little Society of St. Paul still had to go through difficult times with many trials ahead. Many among the clergy found it difficult to understand why Mgr. De Piro was founding a new Religious Society, when there were already so many Religious Orders in Malta, some of which had existed for hundreds of years. Negative comments came to Mgr. De Piro's ears, in particular from Rabat, very near to Mdina, where the Founder had opened the first dwelling for his members. The general opinion was that the foundation was an unnecessary endeavour. Some imagined that De Piro was making it easy for candidates to reach the priesthood without going through serious studies. This certainly was not so. De Piro was making every effort to give the young members a sound and thorough training. Nasty remarks were sometimes passed in his hearing and he was ridiculed: 'We are going to have "kitchen-missionaries" now. . . . These and other negative comments never disturbed De Piro, and he would persevere, ignoring the negative meaning implied. De Piro was ever gentle and forgiving but firmly determined to carry on with the mission God had entrusted to him. Obstacles could not dishearten him.46
An unexpected family grief was awaiting De Piro in 1912. News reached Malta that his eldest brother, Carmel, was dying in England. Giuseppe himself with his younger brother Pio, hastened to England to be with Carmel in Birmingham. Gino, a Captain in the King's Liverpool Regiment and an elder brother of Giuseppe, was still in England and he joined his brothers at Carmel's bedside.
Carmel was a well known Medical Doctor and lecturer, then in the midst of a brilliant career as Superintendent of West Health Hospital in Birmingham. He was just over forty; every possible attempt was made to save his life, but to no avail. With peaceful resignation he died on 2lst April 1912, lovingly assisted by his young wife and brothers. He left an only daughter, barely three years old.
Giuseppe returned to Malta to console his mother, bereft of another dear son, and together with the close members of the family they accepted from the hands of God this keenly felt grief on the loss of a dearly loved son and brother.
Although Mgr. De Piro now had many responsibilities in the Diocese, the Society was never neglected. Indeed, it was constantly his main concern. The time had come for the Society to have a set of Rules in order to be recognised and approved by the Church. When the Founder started to write down regulations he kept close to him the few young candidates who had joined, and explained to them what he was writing. This was the very beginning of the Society, and the Founder desired to gather reactions and to know from these young men what they thought of the rules he had been planning in prayerful reflection.47 Mgr. De Piro would soon be asked to present these Rules to the Church Authorities.
The rough outline of the Rules was presented on 30th June, 1914, at the close of the fourth year of the Society's existence. Archbishop Pace's life was then drawing towards its end, for he died on 29th July. He was succeeded by the Dominican Mgr. Angelo Portelli, who acted as Administrator of the Diocese of Malta when the See was vacant. Some decisions relative to the Rules presented on 30th June were made on 6th October 1914.48
A BRIEF OUTLINE OF THE RULES OF THE INSTITUTE
FOR FOREIGN MISSIONARIES
1) The name of the Institute will be 'The Little Society of St. Paul'.
2) The aim of the Little Society is to make known the Gospel to people belonging to a world that has no knowledge of it, and in a special way to help the Maltese who live away from the Island. In order to attain this aim, the Society will take care of charitable Institutions.
3) The Little Society will gather priests and lay catechists, who will live together as a community.
4) The Members of this Little Society will take Vows of Obedience, the Missions, Poverty and Celibacy.
5) They will wear a black cassock, with a black sash.
6) Later on these general Rules will be developed, when presented to the Church Authorities for approval.49
It was not because St. Paul was the Patron Saint of these Islands, that De Piro named his Society after this great Apostle, but because St. Paul stands for the ideal of missionary work. As the first modest dwelling had been officially opened on 30th June 1910, at Mdina, for some time after the Founder and Members celebrated the feast of the Apostle on that date. However, it was not a suitable date for young students, who at that time were deeply concerned about their examinations. So later, the feast of the Patron Saint of the Society was transferred to the 25th January, when the Church commemorates the Conversion of St. Paul.50
The outline of the first Rules for the Missionary Society of St. Paul presents important and essential points in the history of the Society. The Founder's first and foremost idea was for the Society to do missionary work in lands where the Gospel was not known. This ideal had no limits. Members would have to be ready to go wherever they were needed. Besides the missionary ideal, the outline reveals another wish of the Founder for the members of his Society: the essential Vows for every Religious Congregation - Obedience, Poverty, Chastity.
Despite the fact that De Piro was burdened with heavy responsibilities pertaining to the Church Community, it is clear that he himself lived the Vows he proposed to the members of the Society. Those close to him knew well enough how committed he was to living these Vows. Although De Piro would have desired to live as a Religious in the Society, he remained a Diocesan priest. The Bishops of Malta placed great trust in him, and on no account would they have released him from diocesan duties so that he might give himself entirely to the Society. Due to his responsibilities in the Diocese and also to enable him to be free to ensure the upkeep of the first members of the Society, De Piro was not considered officially bound by Vows. Nevertheless, there is no doubt that he 'lived' them most faithfully all his life, even though he had not made his public Profession.
Since we are having a close look at Giuseppe's life, we see clearly that from his youth he had not only aspired to the priesthood, but he had been inwardly drawn to a Religious life. He had expressed the reason why he was attracted to St. Joseph's,' Home in Hamrun: 'My wish is to live in a community of priests. I shall feel happy to live with the two priests who are already directing St. Joseph's Home'.51 .
He always gave much thought to any decision, and he did have fears he would not be able to live a community life; one of his doubts was: 'his uncertainty about his physical health'.52
The Vow of Chastity had given Giuseppe much food for thought. In his youth, he had felt attracted to the state of matrimony. Thus he feared he would make the wrong decision. Would nature suffocate the enthusiasm with which he had given himself entirely to God, making this offering with all his heart and soul? He realised that celibacy demanded a constant battle, and he was convinced he could not preserve chastity intact unless he kept himself out of the reach of temptation. He stressed the importance of treasuring this virtue by the resolutions he imposed on himself in the year 1901.
'I will control my eyes. I will keep away from homes where there are young ladies, and only if this is necessary will I go there, if this is an act of love of God or submission to obedience. I will wear the Belt of St. Thomas, and say daily the prayer that goes with it. During temptations I will pray for help to Jesus and Mary'.53
Giuseppe was serving God as a Diocesan priest; yet his great desire was to live the Vow of Poverty. In the case of a person like Giuseppe, born of a noble family, this desire acquires a deep meaning. The Vow of Poverty does not consist in having nothing that belongs to us. Besides, one may have nothing, yet wish for wealth; another may be well-off, yet is not attached to his riches. On the other hand, one may be poor and very attached to the little he possesses. Giuseppe De Piro had loved the virtue of Poverty from his youth, for in it he recognised detachment from worldly goods, in close imitation of Christ. It was his love of poverty that drew him towards St Joseph's Home. 'If I live with my family, I shall be tempted to grow attached to worldly goods. Even if I do not get attached, money and wealth will take up much of my time, and make me think of these matters frequently. . .'.54
'In St. Joseph's Home, it will be easy for me to get trained also in the virtue of Obedience, without binding myself by a Vow. . .'.55
Regarding his love of obedience, this has already been attested to. Giuseppe De Piro was always ready to submit himself to his superiors' wishes, even when this cost him much sacrifice.
Giuseppe wanted to practise these virtues, even without openly professing Vows. He believed that in overcoming himself he would sanctify his priesthood. 'At my death I will have the consolation of having suffered a little for Jesus, Who suffered so much for me'.56
In 1906 a decree had been issued by the Congregation of Bishops and Regulars that no Religious Congregation could be established without the approval of the Holy See. De Piro desired the members of the Society to take their Vows in the name of the Church,57 but before official recognition58 this could not be effected. So, De Piro wrote to Bishop Portelli on 10th March 1919:
'The Society will do its utmost for the members to perfect themselves in the love of God and neighbour by observing the Christian virtues, and in particular perfect Obedience, Chastity and Poverty'.59
At this stage De Piro was legally right in not mentioning 'Vows', for the Society was still awaiting Ecclesiastical approval. In fact, in a letter written by Don Manwel Vassallo to De Piro he refers to the fact that De Piro's clerics took no Vows, and according to Church rules, they were subject only to the Bishop.60
Although the Church had not recognised the members' Vows, De Piro was convinced that God had accepted their promises, and that these were binding on the members. De Piro had no doubt as to what he expected from them; so he carefully explained to them the meaning of the Vows as expressed in the outline of the Rules, and he required from the candidates their signature of acceptance.
We know that the first member who joined the Society took the Vow of Obedience.61 Eighteen months later the same member renewed his Vow, adding those of Chastity, Poverty and the Missions with these words:
'I, Brother John Vella, before the Virgin Mary, our Father, St. Paul, and all the Saints in Heaven, take the Vows of Obedience, Chastity, Poverty and the Missions in the "Little Society of St. Paul". Humbly I pray God to accept this sacrifice and grant me the grace to be faithful to my Vows.
10 - 2 - 1917
Brother John Vella'.62
The Founder wished to train the young members to observe the Vows, and to learn how to renounce themselves in order to be ready for any sacrifice. One of the mortifications was to give up smoking. The habit is difficult to overcome quickly and completely, and Brother John Vella had been a smoker from a very early age. He found the sacrifice very hard, so he was allowed to overcome it gradually.63 The Founder's wish was for the members to be non-smokers. In the Rules printed in 1925 it was stated that smoking would be allowed only on certain occasions; nevertheless, it was understood that smoking should be given up as well as any comforts considered inessential. Self-denial was the virtue De Piro wished to foster among the members of the Society.64
Humility was another virtue the Founder elaborated on, stressing its value and asking the members to recognise their failings by being ready to accept a penance in public, which would help a relapser to overcome a weakness that prevented him from cultivating virtue. He also pointed out that it was an advantage when a superior knew the weaknesses of his spiritual sons, so that he would be able to guide them along the path of virtue.65 On some occasions when failure to perform a penance became known to the Founder, he himself would appear in the refectory and eat his meal on his knees. He inflicted on himself the penance that had not been accepted by the member in question, who had not admitted his fault.66
The year 1914 opened with new hopes for Mgr. De Piro. Bishop La Fontaine continued to encourage him; there were times when De Piro was deeply worried about the slow progress of his Society. He wished the new members to be aware of the precious friendship Bishop La Fontaine showed towards the Society. On 6th January 1914, De Piro wrote: '... I am certain you will rejoice to know that every evening in our Chapel, after our examination of conscience, we recite a Hail Mary. . . for our Reverend Protector and I hope this will make up for our long silence. . .'.67
Candidates were joining the Society, but not all were boarders in the Mdina house. In January 1914 there were nine students - and De Piro called them 'our young students' because they were just beginning their training. Only two of these were boarders. One had started the philosophy course 'at the Augustinian College in Rabat, but the other was a Catechist.69 At the end of a letter to La Fontaine, De Piro concluded by saying . . . It is a task needing great patience, but with God's help we will do our best to go forward. . .'.70
De Piro fostered vocations, drawing those he thought called to the Society. Sometimes they would turn to another Religious Order, but this did not displease him. In the case of Brother Paul Spiteri, who had joined the Society but after a while showed his desire to join the Navy,. De Piro would repeat: 'I want you to become a priest' - but Spiteri paid no attention to these words. Years later he decided to enter the Augustinian Order, and when he communicated his decision to De Piro, he received this reply: 'I am happy, as long as you are in a Religious Order'.71
Very often Sisters who worked for Mgr. De Piro manifested their disappointment when they saw some of the young priests, after years of preparation, leaving the Society to become Diocesan priests. Sister Pacifika Xuereb, a nun of the Franciscans of the Sacred Heart of Jesus, on one occasion brought up this subject. The Founder's answer showed no hesitation, he simply said: 'Don't worry, before God I made him a priest, and he is still a priest. That is all that matters'.72
The outline of the Rules presented by Mgr. De Piro to Bishop Portelli for approval was in effect accepted, although it has not been officially communicated. The Bishop was still Apostolic Administrator of the Diocese of Malta and as such, he did not feel authorised to grant final approval of the name of the Society, the Vows, and the matter of priests and catechists. However, in simple words he assented: 'Permission will be given to wear the cassock, as long as the candidates belong to the house'.73
Two years later, on 24th March 1917, when the first young cleric received Minor Orders,'74 Mgr. De Piro had a photo taken as a remembrance of the joyful occasion. This was the first photograph to be taken in the modest dwelling of the Society of St. Paul. It shows six members wearing the cassock and thirteen without. All are standing, except the Founder and the two members, John Vella and Giuseppe Caruana. The picture was taken in the courtyard of the house in Mdina.75
As time passed, it became more evident that the aim of the Society was missionary life, in its strict sense. The outline of the Rules had stated that the aim of the Society was to help those people needing evangelical workers.76
Mgr. De Piro did everything possible to arouse missionary ardour within the hearts of his members. The Founder's brother, Guido, who had his degrees as a medical doctor and surgeon, was posted in the Gold Coast, Africa (now Ghana), a country exposed to poverty and sickness. He came to Malta to visit the family, and as he was rich in experience of a region in great need of missionaries, Giuseppe asked him to talk to his young men. Guido, relating his experience, told them that, although he was not a priest, he often spoke to the natives about God and His love for all men. When there had been a drought, Guido had assured the natives that God loved them and would provide for their needs. Very often, he said, the natives had taken heart and had asked to be baptised. These missionary experiences impressed the hearers, as Mgr. De Piro had hoped.77
On 7th July 1915, a relative of Archbishop Maurus Caruana received a letter from a friend of hers, a religious, who suggested that she approach the Archbishop to propose the opening of a Missionary Seminary on the Island, with the aim of sending missionary workers all over the world. The Sister was thinking of China, a country with millions of people who had never even heard of Christ.78 Mary did as suggested and approached Archbishop Caruana, handing him the letter she had received. The Archbishop knew that this had been the Monsignor's aim when he founded the first house at Mdina; so he passed on the letter, asking him to think about the matter. That same year, the Archbishop had confirmed and recommended as such the Society of St. Paul.
'the first student of the Society was advancing in his studies, and Mgr. De Piro thought the time had come to take the first step towards obtaining from Pope Benedict XV approval for his Missionary Society, so that the first member might be ordained with the title of 'Missionary'.79 The following is his petition:
Holy Father,
Canon Giuseppe De Piro, belonging to the Diocese of Malta, Director of the Little House of St. Paul, an Institute for foreign Missions, kneeling at Your feet, humbly asks Your Holiness permission to be able to present with the title of 'Missionary' the young student, Giovanni Vella, who is going to receive Holy Orders. This student has completed the second year of philosophy, and has been a member of the above mentioned Institute for the last five years.80
On l8th September 1915, the Bishop of Malta added his recommendation, asking the Pope to grant De Piro's request.81
Here De Piro met difficulties and obstacles. In the second paragraph of the Rules of the Society he had stated that the Society would help, in a special way and above all, the Maltese living away from their native Iand.82
The Authorities in Rome were not in favour of De Piro's request and the reply written by Don Giuseppe Bastianini on 8th February 1916 contains the following:
'. . . Regarding the petition for the student Giovanni Vella to be ordained with the title of Missionary, I regret to say that the Congregation of the Sacraments, seeing that the little House of St. Paul is dedicating its work to Maltese living away from their Island, and not to other nations and pagan lands, does not deem it right to concede the privilege requested'.83
Mgr. De Piro did not lose heart. Whenever he was faced with an obstacle, he turned to the great Protector of the Society, Bishop Peter La Fontaine, who was now Patriarch of Venice. De Piro sent him a letter, explaining the whole case and assuring him he had no intention of restricting his missionary work to the Maltese only. De Piro confided to La Fontaine:
... By saying "above all", in no way did I mean "exclusively". The Sacred Congregation is under the wrong impression. Would that God might grant to this small Institute in Malta the power to send Missionaries among the unbelievers all over the world! However, Your Excellency will understand that it would be bold on our part to expect so much at present. Apart from that, I wished that the Ordination be "Missionary" to make this idea take stronger root in the minds of our young members. You, who know something about Malta, will remember how attached the Maltese are to their native Island. The idea of foreign Missions is something they have to get accustomed to'.84 Then he added: ... I thought of having recourse to Your Excellency as the Protector of our Little Institute, asking your enlightened advice'.85
About a month later De Piro received a registered letter in answer to his, from the Patriarch, in which he advised him to write directly to the Pope, explaining the case in a diplomatic way.86 La Fontaine also told him what to write, mentioning the help of Cardinal Giustini, and adding that the recommendation from the Bishop of Malta would be a great help.87
When he received this advice, De Piro was very careful in wording the letter to Pope Benedict XV. In his petition he pointed out the main events in the Society's life and clarified what in the past had created misunderstandings. The following are excerpts from his petition:
'Canon Giuseppe De Piro, encouraged by the Apostolic Visitor, Bishop Peter La Fontaine, and Pope Pius X's blessing, in the year 1910 started the Institute for Foreign Missionaries, and in particular for Maltese living away from their Island. . . .
'He takes the liberty to point out that, when he said "Above all for the Maltese" it was not his wish to exclude others. Although the Missionary work of the Institute is to be among the unbelievers, the time is not yet ripe to mention this. He considers the Ordination title of "Missionary" befitting and to be preferred to any other. This will aid to instil a missionary spirit in the mind and heart of the young members of the Society, and help it to grow.. '88
Archbishop Maurus Caruana added his recommendation on 22nd August, 1916. He agreed that the Society should bear the privileged title of Missionary, as he was convinced of the scope and work that was intended, and hoped the Holy See would accord De Piro's petition. The following is the text:
'I am aware of the good work being done in my Diocese by the Society of St. Paul, founded six years ago. The Founder and Rector is Canon-Coadjutor Dean of the Cathedral. Mgr. Don Giuseppe De Piro is also my Secretary. I am certain that in the future the Society will accomplish immense good among the Maltese living away from their native Island, and also among other Catholics, wherever the Holy See will wish its members to go. With pleasure, I take this opportunity to recommend this petition fervently. I am certain that if this grace is granted, as I hope it will be, the Society of St. Paul will gain strength to attain the aim for which it was founded'.89
Another petition with more or less the words indicated by the Patriarch of Venice, La Fontaine, was sent by De Piro to Cardinal Filippo Giustini, entrusting him with the appeal to the Pope and the recommendation of Archbishop Maurus Caruana:
'Although I do not have the pleasure of knowing you personally, I know that Your Eminence, with your open and priestly heart, while rightly enjoying a close position to the Pope, will use your influence and help our humble endeavour that, though hidden, aims to give greater glory to God and do good to souls. . . . If this humble work were not like the mustard seed, we would pluck up enough courage to ask Your Eminence to become our official Protector. . . . Trusting that your name may be associated with the early growth of this small seed, we ask Your Eminence to deign to present this petition of ours to His Holiness the Pope, together with the recommendation from our Archbishop, and to do what you can so that Our Holy Father may console us by granting His consent. . .'.90
The petition dated 22nd August 1916, asking for the privilege of 'Missionary' for the first member of the Society, was an important step forward in the history of the Society.91
De Piro never intended to deceive his Superiors and in the letter to Cardinal Giustini he made some comments pertaining to the history of the Society.
'From the beginnings to this very day, each day has had its heavy burden. I have had disappointments and suffered humiliations. Three students, in whom I had placed my faith, left, and this hurt me, for they had been considered very promising at the Institute. On the other hand, Divine Providence has never failed to lighten my burdens. I do not wish these events to overshadow others which have given me great happiness. . .'.92
De Piro truly hoped to receive the written consent he was asking for, and thus lay a solid foundation for the realisation of his ideal. The instructions received from Cardinal La Fontaine, with the help of Cardinal Giustini, produced the desired result, and the much wished-for grace was granted. On 7th November 1916, the Congregation of the Sacraments issued the decree whereby the first member of the Society could be ordained with the title of 'Missionary'.93 However, in that decree there was a condition which confused De Piro, and he was not certain of the interpretation implied. It was a case of seeking legal advice, and as on other occasions he turned to his good friend, Don Manwel Vassallo, Director of St. Joseph's Home, asking him to write to a competent person to clarify the difficult point. Don Manwel turned to Don Arcangelo Bruni, who had studied with him at Capranica College, and was learned in Canon Law. The decree issued by the Congregation of Sacraments, granting the title requested, had added: 'providing the petitioner will not lack means of maintenance in the future'.
This was an important matter, for it touched the juridical state of the Society of St. Paul. Were the members being considered 'Religious' and if not, was there an obligation on the part of their Superiors to maintain them for the rest of their lives?
In the case of the young cleric, there was no doubt that his family was poor and could not afford to provide for his living. The cleric had embraced an 'almost religious state' in Mgr. De Piro's Society. He was not a 'formally acknowledged religious' since the Society had not been recognised by the Holy See, although Archbishop Pietro Pace had given his approval. The Society could only promise to maintain its members as long as it existed. The Society of St. Paul at this junction had no fixed income to rely on for the future.94
Don Manwel consulted Don Bruni in confidence. The answer clarified the case, but was favourable neither to Mgr. De Piro, nor to the Bishop of Malta. On 8th December Don Bruni replied: 'The Bishop of Malta should guarantee the honest maintenance of the cleric, because he belongs to the Diocese of Malta. Although a member of Mgr. De Piro's Society, he is still a member of the Malta Diocese. This is the opinion of the Congregation of the Sacraments. If the Congregation granted the cleric Vella permission to be ordained with the title of "Missionary", this was done because of the Bishop's recommendation, and it cannot be otherwise, for the Society founded by Mgr. De Piro has not yet obtained Canonical Stability'.95
This clarification was most disappointing for Mgr. De Piro, for the step forward he thought he had made by obtaining the title of 'Missionary' had not led the Society anywhere. 'The missionary ideal had not been recognised, and the autonomy of the Society had not been established. He started anew, with still more zest, in the effort to obtain for his Society recognition by the Holy See.
De Piro felt deep within him that his Society should be autonomous, and not part of, or affiliated to, another. He sought information concerning the necessary requirements for the approval of the Society. Don Manwel had informed Don Bruni that the work started by Mgr. De Piro was maintained entirely by him. Permission had been granted by Archbishop Pace, and the Apostolic Administrator had encouraged him to carry on the good work started and the then Archbishop had granted full and unlimited consent.96 In this same letter to Don Bruni, dated 23rd November 1916, he had added:
. . . I know that His Eminence Cardinal Prefect of Propaganda agrees with the foundation of this Holy initiative. To obtain the title of "Missionaries" they are bound to take the Vow missionaries usually take. The Founder of this Holy Congregation very much wishes that this work (which is destined to do so much spiritual good, for especially Italians and the British would benefit from the services of a Maltese priest) be established according to Canon Law. . .'.97
Don Manwel expected a confidential reply from Don Bruni. The reply, dated 8th December 1916, was brief but to the point:
'For the Society to obtain approval from Rome, it is necessary to know:
a) the aim of this Society b) the financial status
c) the moral state and the number of members of the Society at present
d) its statute
e) the recommendation of the Diocesan Bishop or Diocesan Bishops, wherever members of the Society may be.
When these points are examined, the decision will be taken whether the new Society be granted approval or not".98
Once again there were confidential contacts between Don Manwel Vassallo and Don Arcangelo Bruni. All was reported to De Piro and at this time the Patriarch of Venice, Peter La Fontaine, appears again as the 'Protector'. Of all the points brought up by Bruni, only one was mentioned by La Fontaine: the point dealing with the financial status.
On 2lst December 1916, Don Manwel made the following statement: 'De Piro was prepared to meet all the Society's expenses so far incurred, and this was in the form of a donation; he was prepared to continue doing the same thing in the future. From the time the Society was founded, all funds have been provided by the Founder. However, when it becomes possible, he will not fail to ensure a permanent income'.99
De Piro hoped that, with the aid of La Fontaine, there would be sufficient grounds for approval from Rome. De Piro at this time did not wish Don Bruni to present the case before the Holy See before meeting Cardinal La Fontaine. La Fontaine knew the history of the Society; furthermore it was he who had encouraged De Piro to realise his ideal when, as Apostolic Visitor, he was vested with the authority to give his approval.100 So, through Don Manwel, Mgr. De Piro advised Don Bruni to withhold his services for the time being. Privately there was a constant exchange of correspondence, as still some problems were not solved. Bruni was of the opinion that La Fontaine would be a great help if he sent a written document proving his encouragement and support when he had been Apostolic Visitor to Malta. 101 The Holy See, as pointed out by Bruni, might have hesitated when confronted with the financial situation; however, the fact that De Piro had met all expenses, and there was no danger of the Society being burdened with debts, was positive. 102
Mgr. De Piro expressed his deep gratitude towards Don Bruni for his interest on behalf of the Society in a letter dated l2th February, 1917. 103
De Piro knew he could not have the approval for the Society without Priest-members. Having received the written permission for the first cleric to be ordained with the title of 'missionary', De Piro obtained the consent of the Bishop of Malta, Don Maurus Caruana, on 29th January 1917, for Minor Orders. The Bishop desired the assurance that the cleric would be provided for, 104 and he also offered his services to obtain a dispensation to enable Vella to be ordained Subdeacon before he started the third year of theology, then Deacon half way through the year, and Priest at the end of the year. The dispensation was granted, motivated by the great need for priests in the Society.105 In a letter from Don Arcangelo Bruni to De Piro, he comments on the written document regarding the Ordination with the title of 'Missionary'; the Bishop of Malta had full authority to execute an Ordination to the Priesthood, without restricting it to Minor Orders, because Cleric Vella was his subject.106
When La Fontaine became Cardinal, Mgr. De Piro wrote, on 20th June 1917, expressing congratulations on behalf of the Society, and wishing him God's help to carry on his good work in the Church of Christ. 107 Meanwhile, God was guiding Mgr. De Piro to overcome difficulties as they arose. A problem faced him at the beginning of the scholastic year, 1917. It concerned the two students, Joseph Spiteri and Michael Callus, who were studying at the Augustinian Monastery in Rabat. A letter from the Dean of Studies, Father Alfons Cauchi, informed Mgr. De Piro that the fifth gymnasial year of Italian and Latin literature had to be suspended for lack of teachers. The Dean's advice was for the students Spiteri and Callus to start the course in philosophy.108 De Piro, who was accustomed to listen to advice, communicated this matter to Don Manwel Vassallo, asking him if this would be feasible.109 Don Manwel thought the proposal was the only solution in the circumstances. So, De Piro wrote to the Dean saying he wished it had been possible for the students to have completed the gymnasial course, but as this was not possible he would be happy for Spiteri and Callus to begin the course in philosophy.110
It had been a great satisfaction to receive from the Dean a good report concerning the student Giovanni Vella, who had done very well in his annual examinations; his behaviour, too, was worthy of mention and praise.111 Later, on 10th September 1917, Bishop Angelo Portelli, after the ordination examination, approved Vella for Minor Orders.112
The year 1918 had a painful beginning. Mgr. De Piro was not well again, and for some time he was obliged to stay away from his flock. They truly missed him, as we see in letters written: 'We are kept occupied with our work; peace and quiet reign in the house. But you are away from us and we feel the void. Dear Father, do your best to come back as soon as you can'.
The cleric Giovanni Vella was in charge of the little home in St. Roque Street, and he kept the Founder informed by correspondence.113 The candidates were able to visit him at Fra Diegu Institute, where he was recovering.
He was a real father to every member of the Society, and even when sick he stood by them in all their needs. His help and charity were also extended to their families. At that time the mother of one of the members was in financial difficulties, so much so that her son's vocation was in danger. De Piro without delay settled the pending debts, and thus restored peace to the anxious member.114
Other letters reveal that a vocation had become uncertain, and when the decision to abandon the Society was taken it left a feeling of sadness in all.115 De Piro continued by means of letters to instruct and support his small flock, and finally a letter dated 11th April 1918, announced his return among the members of his Society.116
Eight years had gone by since the 30th June, 1910. During the summer of 1918 Mgr. de Piro expressed to Archbishop Caruana his desire to retain the Blessed Sacrament in the Chapel of the modest dwelling at Mdina. Until then the members used to participate in the Eucharistic Celebration in the Cathedral nearby.117 On l8th August 1918, Archbishop Caruana issued the following decree, granting Mgr. De Piro's wish:
'By the power given us by Canon 1265, para. 2, we give permission for the Blessed Sacrament to be kept in the chapel of the Little House of St. Paul for Foreign Missions, on these conditions: that the Sacrifice of the Mass be celebrated at least once a week, and a light be kept burning day and night before the Blessed Sacrament. The key of the Tabernacle is to be kept safely, and all prescribed by the Code of Church Law regarding the conservation of the Holy Eucharist with due veneration is to be observed'.118
These conditions made De Piro happy, for they were what he himself wished. He was keenly following the progress of his first clerics, one of whom was nearing the time when he would become Minister of the Holy Eucharist. Giovanni Vella made a step forward when, on 2lst December 1918, in the Church of St. Catherine of the Augustinian Sisters in Valletta, he received the Holy Order of Subdeacon.119 In less than four months, on 4th April 1919, Giovanni Vella was ordained Deacon in the Cathedral at Mdina.120 From then on, he could administer the Holy Eucharist in the small house of the Society and also impart Benediction.
At that time, Mgr. De Piro's hopes were rekindled: his work would not be fruitless. The approval from Rome would come sooner or later. He approached the Vicar General of Malta, the Dominican Bishop Angelo Portelli, explaining the progress of the Society and giving him all the necessary information to be presented to Cardinal Van Rossum, Prefect of the Sacred Congregation for the Propagation of the Faith. De Piro in March 1919 described thus the situation of the Society:
'After ten years of the Society's life, during the coming summer, God willing, we shall rejoice to have the first ordained priest. Following in his steps there are three students attending the course in philosophy, and eight in the gymnasial courses. Some of these are boarders, others day-boarders. Together with these there are four catechists, of whom one has professed privately. There are also three aspirants who are pressing us to accept them'.121
On 10th March 1919, Mgr. De Piro wrote to Bishop Portelli: 'The dwelling in which we are living now has become too small; it is not suitable for our community. We feel we are being pressed to look around for another place to live in'.122
A month before De Piro wrote this Alfons Maria Galea had written to Mgr. De Piro mentioning precisely this matter, and offering him a place in the village of Zabbar, which could have been used as an oratory, and also as a house. The Salesians had refused it, as they did not have personnel to send there, and 'Is-Sur Fons' - as he was known - was keen on Mgr. De Piro taking it. He also mentioned another oratory in Birkirkara, which the Salesians had given up. There was a church, and a school could have been built there too. Is-Sur Fons knew, however, that Mgr. De Piro favoured a locality where there was a small church dedicated to St. Agatha in Rabat, a property then beset by difficulties. The Zabbar offer did not materialise, but it was evident that the Society was becoming known. Alfons Maria Galea concluded his letter thus: '. . . It is my wish that the wealth God has granted be administered by Mgr. Canon Dean Giuseppe De Piro, father to many sons. . . many. . . who in the future will go as missionaries to Palestine, Mesopotamia, and other places. . '123
The Birkirkara offer was taken up many years later; in the meantime, it was occupied by the Brothers De La Salle. It was in 1927 that the idea of Alfons Maria Galea materialised.124
De Piro needed a suitable house for the members to live in, and he wished to have a church attached to it, to serve the members for their prayer-life. For the time being apartments were found at 'Palazzo Xara', also in Mdina, but the Founder was hoping for a more suitable dwelling.
On 10th March 1919 De Piro wrote to Bishop Portelli: 'We have already gone through many necessary formalities in order to acquire the property adjoining the small Church, which the Archbishop promised to give to the Institute. In this way, with the help of God, we shall obtain the permit from the Civil Authorities, and we shall own a proper residence, suitable for a community'.125
He was referring to the church of St. Agatha in Rabat. Many more years were to pass for this dream to materialise; however, formalities were proceeding all the time.
Bishop Portelli informed Mgr. De Piro that he had spoken to Cardinal Van Rossum, who was happy to know about this Institute preparing its members for Foreign Missions, and again asked for detailed information. Bishop Portelli commented to De Piro: 'Pass on to the Cardinal all details which may help you.126
De Piro accepted this task, interpreting it as another step forward towards obtaining approval from the Church Authorities. He emphasised the important matters: 'The members of the Society were to practise Obedience, Chastity and Poverty; they should be ready to offer help to all peoples who were short of priests; another object of their mission was to accept the direction of charitable institutes'.127 De Piro added: 'Those accepted have to possess the dispositions and possibilities to be trained to live according to the ideals of the Society'.128
De Piro did not possess any document of approval, but he presented to the Prefect of the Congregation all he could show in the way of circumstantial evidence. He asked whether the Society could consider itself already 'approved' - referring to the time when Cardinal La Fontaine had been visiting Malta as the Pope's Apostolic Delegate, had granted his approval and had continued giving his help after leaving the Island. Could La Fontaine's approval be considered as 'Decretum Laudis' according to Canon 492, para. 2 of the new Code of that time?
De Piro's question was bold, and he himself had doubts regarding the interpretation he was suggesting, for it would have implied that the Society had been given Pontifical approval before that of the Diocese. The Founder pondered on this problem, yet he thought he could take advantage of the help being offered by Cardinal Van Rossum.129 Till the end of his life, De Piro believed that success awaits those who, never daunted, persevere in their efforts.
About Cardinal Van Rossum, De Piro wrote:
'.. . In the generosity of his heart, he can make use of the power he bears on his own merits, and also those attached to the position he deservedly occupies in the Holy See. That is why I hope he will kindly help to obtain an authoritative document whereby the Society will be able to declare its existence as valid according to the laws of the Church. If the Cardinal obtains for us this document, it will be a great contribution for the Society's future life. He will have fulfilled our wish, specially strong these days, because I feel the need of this approval as we have to go through formalities for a new home. The current epidemic of pulmonary sickness in the Island makes me think God wishes that my will should be in favour of this Society. . .'.130
De Piro concluded with these hopeful words: 'I feel I have only done my duty, and now I hope that when we shall obtain the much desired grace, the name of Cardinal Van Rossum, together with that of the other two Cardinals - La Fontaine and Giustini - will remain for ever associated with the growth and development of the seed planted in God's vineyard'.131
On 10th March 1919, Mgr. De Piro passed on to the Vicar General the written documents to be sent to Rome. After careful perusal, the Vicar General mailed these to Rome on 3lst March. The Cardinal Prefect Van Rossum did not take long to read them and decide on his reply to Bishop Portelli:
'Illustrious and Very Reverend Sir,
I thank you with all my heart for the information you sent with the letter dated 3lst March, in which you explained to me the origin and development of the Institute for Foreign Missionaries, founded by Monsignor Giuseppe De Piro. He deserves all praise.
I am happy to tell you that from now on I assure you of my support and my help for the work begun, that is growing and will yield fruit. First of all it is necessary to know exactly what the Founder's intentions are about this Society. In particular we must know if it is his intention to bind the members with the three religious Vows, or if he wants them to live together a community life, without being Religious, but simply members of a Missionary Society. When these answers will reach us, I will help him with all my heart to form a statute or rules, according to the needs of the Society. I will also help him in all that will be needed from the Holy See.
Meanwhile, from now on, I pray God to bestow the greatest blessings on this Institute and especially on the Reverend Founder and Director, Monsignor De Piro, and on Your Excellency.
I remain, Your Lordship,
Your devoted helper,
G.M. Card. Van Rossum Prefect'.132
This letter soon reached Bishop Portelli, who passed it on to Mgr. De Piro.133 He rejoiced on reading it, for at last he felt someone understood his ideas, and that all he had been saying and writing was not falling on deaf ears.
At this time the Founder was being entrusted with more work pertaining to the Diocese of Malta. Between 1915-1918 he was Secretary General of the Diocese; later, between 1919-1920, he was given the important and difficult office of Rector of the Seminary at Mdina.134 He had become an important personality in the Island. Despite the fact that he shunned honours, he had been selected Member of the Historical and Scientific Society in 1917, and Member of the Committee for Tourism in the Ministry of Public Education.
However, the Society of St. Paul, which he felt had been entrusted to him by God, was ever his major concern, and he realised that the letter from Cardinal Van Rossum had opened a door for him so that now he could discuss openly the question of the three Religious Vows and the Missions. If for his Society Vows might have become a problem, De Piro would have been ready, even if reluctantly, to sacrifice the public profession of Vows rather than exclude an explicit commitment to the 'Missions'. However, in the eyes of the Founder the Vows were important in order to attain the aim of the Society. For this reason, De Piro gave the essential motivations for including them in the rules of the Society in the following letter, written to the Vicar General from the modest dwelling of the Society in Mdina. The letter is dated 30th April, 1919:
Your Excellency,
I received the letter from the Sacred Congregation for the Propagation of the Faith, dated 23rd April, which you very kindly forwarded to me. First of all, I ask you to tell the Cardinal Prefect, Van Rossum, on my behalf, how indebted I am to him for being so favourably inclined towards this humble work that has just begun. God will certainly repay him.
I will answer the question put to me about the members of this Society and why they should be bound by the three Religious Vows. I wish to add that for a long time I have felt inspired by God to take this decision for their spiritual good.
Apart from the spiritual good that the members would receive by taking these Vows, there are other great advantages which would follow from the profession of these Vows:
a) those asking to embrace the Society would be motivated by the right intention;
b) those seeking only their personal interest would not ask to join;
c) parents allowing their sons to become members of the Society would be convinced of the precious sacrifice they were offering to God;
d) the work of the Society would be more unified;
e) the members themselves would enjoy greater peace and internal serenity.
Your Excellency, accept my sincere thanks for the support you are giving the Society, while, with a sense of esteem, I kiss your sacred ring, and ask your blessing.
The humble and obedient servant of your Excellency,
G. De Piro,
Dean-Coadjutor. 135
The above correspondence is important, for it shows us the interest of the Church Authorities through whom God was manifesting His will regarding the Society; it shows us also the importance De Piro attached to the Vows that he felt God wished his spiritual sons to take in their work for the extension of the Kingdom of Christ.
1919 stands out as a memorable year in the life of the Founder and his Society. During the first months De Piro was recovering from an illness, and during that period he feared a relapse and perhaps death; this had troubled him, for the Society was still without recognition from the Church. He suffered also painful experience at the hands of some candidates who had joined the Society only to benefit by it, without any intention of becoming members. But the months of suffering brought with them also some bright rays of hope.
It was a happy year, because De Piro's first spiritual son ascended the last step to the Priesthood. Another young man, who had chosen to serve God in the Society took his Vows privately in the chapel of the house in St. Roque Street, Mdina. His name was Manwel Spiteri, and the Founder had given him the name of Peter, which later was changed to Joseph. The meaning of the spiritual foundation on which the aspirant members should build their life was made clearer by listening to their companion pronouncing the Vows of Obedience, Chastity and Poverty. During that time the Sacred Congregation for the Propagation of the Faith was examining the possibility of the Society obtaining what De Piro ardently desired. New horizons were opening, for, in spite of uncertainties, there were hopes of other possible sites where the Society could be bettor housed. But the greatest hope was that Benedict XV would bless the work De Piro had started, not only with another written Blessing, but with the official recognition that the Little Society of St. Paul had been granted His Pontifical approval.
Malta at this time was under British Colonial Government. Poverty was keenly felt by most of the population of the Island; families were burdened by the maintenance of their sick members; salaries were not sufficient to eke out even a modest living. There was resentment about the difference between the wages given to the English workmen and those given to the Maltese labourer; the injustice was keenly felt. There was no ill feeling on the part of the Maltese in their relationships with the English; however, they expected that the Colonial Government would offer better conditions to raise the standard of living of the Maltese. This imbalance created in the heart of the Maltese a longing for the time when a change would grant them the possibility of managing their own affairs - in short, - self-government.
At the end of the First World War continental Europe was slowly trying to find its feet after the ravages of war, but the poverty on the Island was very great, with little hope of improvement. Emigration to Corfu, Tripoli, Tunis, and Cairo did not bring the promised wealth, nor was it always beneficial for those left behind. Most of those who ventured further away to the United States, Canada and Australia, although they fared better, never returned to their native land and consequently families were separated.
News was reaching Mgr. De Piro about the many Maltese who had left their Island for good. During the first years of his priesthood, and in particular when he was Secretary General of the Diocese, between 1915-1918, many complaints from Maltese priests were worrying him, and they too were feeling the urge to emigrate. Very often these priests felt happy in their decision to leave the Island in order to help and give moral support to their compatriots, who needed spiritual guidance from priests, who understood them. These priests felt sad when distance separated them from these emigrantsl. It was dismaying to hear that Maltese emigrants were weakening in their Faith. In fact, some Maltese emigrants preferred to keep their distance from priests who offered their ministry;2 in short, the situation was a source of anxiety for Mgr. De Piro.
He did his best to try to find priests who would be ready to carry out pastoral work in the United States and Australia. News travelled slowly those days, but the emigrants in these lands had heard about Mgr. De Piro's Society, and were already hailing him as their benefactor. G. Fenech, from California, wrote saying: 'You are the benefactor not only of the Maltese in Malta, but of all the Maltese spread all over the world'.3
In 1914, Mgr. De Piro could not send any of his members; his first student had just begun the course in philosophy. However, he promised to do his utmost to find a priest who would go abroad to live close to the Maltese in need of spiritual help. The above mentioned G. Fenech had great hopes in De Piro, as we see by the following:
'Once you have undertaken to look for a priest for the Maltese in California, you are bound to succeed. . .'.4 He added: 'No Maltese dying in California has ever been assisted at his deathbed by a priest. But now, I hope to God we shall be taken care of'.5
De Piro, together with another priest, Father Gaetano, had worked hard to find a volunteer. They obtained the services of a Franciscan, Father Andrea Azzopardi, who on his arrival in the U.S.A. received a hearty welcome from the Maltese; the following day he had many visitors. He was delighted with this reception, as he realised how direly in need his compatriots were of having a priest from their own land, who could understand, guide and help them solve their problems. Letters from G. Fenech contained these consoling details regarding Father Azzopardi, and later he wrote again:6
'Your name and that of Father Gaetano are impressed in our hearts; it is through you both that this dream has come true. I thank you with all my heart on behalf of all the Maltese in California, and you will be forever spiritually present in the church we want to build in San Francisco, California. . .'.7
Mgr. De Piro's name had also reached Australia, for in 1916 we come across an appeal from Father William Bonnet; a Maltese priest working in Sydney. He asked De Piro if there were any Maltese priests who would offer to work in Australia. He added: '. . . they have to speak English, because they will be working also among English speaking workers'. He spoke of the work of the Franciscans and Capuchins, especially of a certain Father James Caesar, who had been working in Australia for the previous 40 years. He asked De Piro to encourage young priests to go to Australia, where they were much needed.8
De Piro replied, regretting that he could be of no help for the time being, in a mission which he had so much at heart. He said: 'You, who know Malta well, must remember how limited so far is the missionary spirit among us. . . .9 Don't forget this Society in your Mass; it is just beginning and it has been founded specifically for Foreign Missions. In time we will reap the fruit of our work and sacrifices. One of our students has started the course in theology, another will soon begin the philosophy course. There are others who are doing quite well at the Secondary School. The time will come when we will step on Australian soil! But believe me, although the Society is still a small one, the task is hard, and it is necessary for me to practise more patience. That's why I ask you to help us with your prayers, and may be, the day will come, when you will have with you a missionary from the Little Society of St. Paul'.10
The above letter shows again how keen De Piro was for the Society to live its ideal of a missionary life. This was his first and principal ideal for the future of his Society, which he trusted entirely to God. He had sown the seed, but the fruit would appear only after his death.
Mgr. De Piro dearly loved his native land, and he felt very strongly for his compatriots who were emigrating to large countries. His first concern was the fact that they had to live among strangers who often had no religious belief, and he felt that they might neglect and perhaps lose their Faith. This thought must have been uppermost in his mind when in the first outline of the Rules he emphasised: 'The scope of the Little Society of St. Paul is to give help. . . particularly to Maltese living away from their native land'11 These words had created problems and difficulties, but as we have seen, De Piro never meant to exclude from his missionary work people of other nations. But it was only natural that with the overwhelming flow of emigrants during the first years of the 20th century, his pastoral zeal and love were centred, first and foremost, on the much felt needs of his own people.12
Until September 1919, Mgr. De Piro's Society was short of priests, or rather it had no priests at all! De Piro wished to have a priest he could call his own, and he needed him to give the younger members an example to follow. When, on the 10th March, he spoke to the Dominican Bishop, Angelo Portelli, the following words came from his heart: 'After ten years, the Society can at last rejoice on the Ordination of its first Priest'.13
The 20th September 1919 was a day of great rejoicing, because Don Giovanni Vella was ordained Priest.14 Mgr. De Piro invited the friends of the Society to rejoice with the new Priest, rendering thanks to God in the church of St. Agatha in Rabat, where the newly ordained priest celebrated Mass on 22nd September. On that day the Founder took the name of 'Rector of the Maltese Society for Foreign Missions'.15
On the invitations sent out for the occasion, De Piro added the letters S.S.P., meaning Societas Sancti Pauli.16 The same were printed on the commemorative pictures distributed to the guests.17
Accompanying the joy of this event more trials and disappointments were awaiting Mgr. De Piro.
Once again in 1919 further explanations were forwarded to the Congregation for the Propagation of the Faith. The mediator was still Bishop Angelo Portelli, who was prepared to give his full support to Mgr. De Piro. We do not have Bishop Portelli's letter, but judging by the reply written by Cardinal Van Rossum, we may imagine its contents:
'. . . You supplied me with the information I had asked you for regarding Mgr. De Piro, who really deserves much praise. His intention is to bind the members of his Institute by the three Religious Vows. He also wishes to obtain the "Decretum Laudis" for his Religious Congregation to be pontifically recognised.18 I have to inform you that it was not Cardinal La Fontaine's intention, at the time he was Apostolic Visitor of that Diocese, for his approval to have any official value. This also applies to Pope Pius X's blessing, which is to be esteemed, but it does not automatically carry the Pontifical approval'.19
The Cardinal implied that it was too early for Mgr. De Piro to obtain the much desired document; he had to move slowly. The Cardinal added: 'Should a Pontifical decree be granted now it would be premature. Before the "Decretum Laudis" is obtained, the Society has to be recognised canonically; it has to grow as a Diocesan Institute. Therefore, Mgr. De Piro, who is greatly to be admired, must not worry about this point. . .'.20
The Ecclesiastical Code of Laws approved at that time by Pope Benedict XV contains this Canon: 'Bishops, but not the Capitular Vicar, nor the Vicar General, can found Religious Congregations. They cannot, nor may they allow others to found them without consulting the Holy See'.21
Although Cardinal Van Rossum was prepared to help Mgr. De Piro, he explained that an approval from the Holy See through this Roman Congregation was completely different from a 'Decretum Laudis'.22 And therefore, before he could give his practical help, once again it was necessary for him to know clearly the aim of the Society of St. Paul. Van Rossum was disposed to accept the Society under the protection of the Congregation for the Propagation of the Faith, but he indicated that in the petition for approval no ambiguous words must be inserted. The Cardinal wrote the following on 7th January 1920:
'The information sent to me by Your Lordship says that the Institute will sow the Gospel among those people who have no teachers - starting above all among the Maltese living away from their native land. If it is stated that the principal aim is to help Maltese emigrants, this presents an obstacle. Missionary Institutes' main object is to sow the seeds of Faith among unbelievers all over the world, or in some particular land. That is why Missionary Institutes exist for the Chinese, the Negroes, etc. . . . For this reason, Your lordship has to undertake to see that Mgr. De Piro reflects some ore on the limitations to his ideas. If, as I think, he will conform to these modifications, I shall send him the Statute of the Missionary Congregations, on which he will be able to plan his rules. After all this is done, Your Lordship will receive permission from the Holy See to set up this Institute according to Canon Law. . .'.23
On l3th January Bishop Portelli passed on this letter to Mgr. De Piro, for him to adapt conditions according to the instructions received.24
Mgr. De Piro was not easily dissuaded or discouraged. Difficulties and obstacles did not prevent him from thinking of other ways to attain his desire. He decided to go to Rome to meet his friend, Cardinal Van Rossum, Prefect of the Congregation.25 He did not succeed, however, in convincing the Cardinal to grant the Society the 'Decretum Laudis'. De Piro had hoped this decree would be the necessary link with the Holy See, and it would have helped the Society to achieve its ideal.26
Providence stepped in when De Piro met Mgr. Costantini, Secretary to Cardinal La Fontaine. This meeting inspired him to get in touch with his old Protector, and to find out if it were possible for him to succeed, with a helping hand from Cardinal Van Rossum to obtain the 'Decretum Laudis'. On 9th April 1920 De Piro wrote a letter and handed it to the Secretary to present to Cardinal La Fontaine, Patriarch of Venice.27
'. . . This is the way I consider my petition. The "Decretum Laudis" would give stability to the Society, which is still in its early stages. It would encourage the young members to face up to and overcome all the difficulties which will assail them in the future.28 A few words from you to Cardinal Van Rossum would, undoubtedly, be of great value to the Society.29 You have protected it from the very beginning. . . . I am enclosing a photo of the group of our small Society, taken last 20th March. In it are the twelve boarders, and some day-boarders, and I hope, with God's help, they will keep on coming. . .'.30
Within five days La Fontaine received De Piro's letter,31 and he acknowledged receipt, confirming his support. He well knew how difficult it would be to obtain what De Piro was asking for; nevertheless, he never discouraged the Founder. La Fontaine was prepared to do anything for De Piro, even attempt the impossible. Before communicating with Cardinal Van Rossum he wrote to De Piro:
'. . . I hope God will bless this wonderful work, which is for His glory and the good of souls. When you return to Malta tell your dear sons, who are in the photo you sent me, to pray for me, and I bless them with all my heart. Tell them not to be discouraged in the face of difficulties. Tell them to learn to know Christ, and to know and preach His Crucifixion.32 If I can be of help to you, you can always count on me'.33
De Piro was still in Rome when he received this letter. On returning to Malta he resigned himself to the fact that the time was not yet ripe for the 'Decretum Laudis'. Again he drafted a formal appeal for approval from the Church. The wording reveals how the Society was developing and how careful the Founder was in selecting the right words to avoid further misunderstandings.
On l8th May he sent the following to Cardinal Van Rossum:
'. . . The Society now has nine students and three catechists, all of whom are boarders. We can add to these aspirants and day boarders. These come regularly in order to learn what the Society is all about and get to know the spirit of the Institute, before becoming boarders. Three of the young boarders have taken, privately, the Vows of Poverty, Chastity and Obedience, and also the Missions; they are also prepared to make their profession.34 The first student accepted was ordained a Priest last September. October next, two others shall begin the course in theology, four are attending the course in philosophy, and others are still in the gymnasial course.35
'The Society not only has no debts, but has indeed some funds. On the death of the writer of this petition, and God willing, even before, it will have its own capital, which, until now, has been used to meet all expenses the Society has incurred.36 Arrangements and agreements are being made to buy the land on which a suitable residence will be built for the Society, not far from the small church of St. Agatha in Rabat. It is the intention of the Archbishop to donate this church to the Society. . .'.37
De Piro added to the letter above the appeal for formal ecclesiastical recognition:
'. . . According to what I have stated, the Society has reached the stage when it requires legal status. I am moved also by the ardent wish of the members of the Society, and I am appealing to Your Eminence with a certain confidence, relying on the favourable dispositions you have already shown towards this Society at its birth. I beg you to deign to obtain for us from the Holy See the Canonical Erection, so that this Society be recognised as a Religious Congregation and be known by the name of "The Society of St. Paul"'.38
Accompanying this letter was the following recommendation from Archbishop Maurus Caruana:
'We feel convinced of the need for this work, founded by the Very Reverend Monsignor Giuseppe De Piro, Canon Dean Coadjutor of our Cathedral. From the very first day we began our work in this Diocese, we blessed and have done our utmost to encourage this undertaking. Now we wholeheartedly recommend to Your Eminence this petition, by making it our own appeal. All the information given is true and accurate. . .'.39
These two letters were mailed to Rome on the l9th May, 1920.40 After two months had gone by and no reply was forthcoming, De Piro wrote to Monsignor Camillo Laurenti, Secretary of the Congregation for the Propagation of the Faith, inquiring what had become of his letter.41
At this stage, when De Piro was sure he had thoroughly explained and smoothed out all difficulties after his visit to Rome, he was to face a deep disappointment which almost disheartened him. On 26th July 1920, he received the following letter from the Secretary, Monsignor Camillo Laurenti:
'Very Reverend Sir
Monsignor Archbishop of your Diocese has spoken and written to me about the work of the 'Society of St. Paul', founded by you, and he appeared very favourably inclined towards it. During your visit to Rome you also revealed your intentions regarding it. I would be happy to interest myself in your work, if it were destined for evangelisation among unbelievers. But I see your Society will provide religious assistance to Maltese living away from their native land. This is in itself a useful apostolate, and I ask God to bless it; but such an institution is not within the competence of this Sacred Congregation. This Congregation occupies itself with work designed to carry the Faith to unbelievers. For your institution, you must get in touch with the
Sacred Congregation for the Religious. If you wish, I can mention your Society that is just starting to this Congregation. I hope to God that other institutions will develop in Malta dedicated to the spreading of God's Kingdom among pagans. . .'.42
With a heart heavy with sadness, Mgr. De Piro expressed his disappointment when replying to the Secretary's letter. He regretted having to sever relations with the Congregation for the Propagation of the Faith:
'. . . Just when these relations might have helped the young members of the Society to develop a missionary spirit.43 Could it be that when I was in Rome I did not explain myself well, or perhaps the Sacred Congregation did not understand my intentions? I returned to Malta with the impression that my explanation had been accepted. My interpretation was that we would start by offering spiritual help to the Maltese living away from their land, but we were not going to exclude unbelievers. This kind of beginning could help Maltese vocations to be attracted to the Institute; then, growing in number and strength, they would be able to undertake work among unbelievers. . . .44 If it is absolutely necessary for us to turn to the Congregation for the Religious, I thank Propagation of the Faith for the offer made to recommend me. I accept this recommendation being made on my behalf, and from it I hope to obtain juridical approval, which is so much needed. . .'.45
However, before severing this connection with the Congregation for the Propagation of the Faith, De Piro wanted to try again, through the mediation of Don Arcangelo Bruni, who had always promised him help. He wrote the same day - l8th August 1920, enclosing the letter received from the Secretary, Mgr. Laurenti. At this crucial moment De Piro needed help,46 and he knew that he could rely on Don Bruni.
As a true friend, Don Arcangelo Bruni did his best to defend De Piro's cause with the Secretary of Propaganda. After about a month Bruzi wrote to De Piro, much regretting what he had to say:
'. . . The difficulty which is keeping your Institute from being recognised by the Congregation for the Propagation of the Faith still exists. The reason is that this Institute is not working directly for the conversion of unbelievers, but for the Maltese living away from their Island. According to the new Code of Canon Law, the approval has to come from the Congregation for the Religious. . .'.47
However; both Bruni and Laurenti well understood De Piro's case, and, appreciating his ideal for missionary work, they gave him hope for a dispensation from Canon Law. Bruni wrote:
'.. . Monsignor Secretary wishes to speak to the Cardinal Prefect of the Congregation (at the time away from Rome). On his return we hope he will speak to the Pope; to ask him to concede exemption from this Canon, by approval of the Congregation for the Propagation of the Faith. . .'.48
Congregations take their time in replying to petitions, and Mgr. De Piro's was one of the many waiting patiently. The year 1920 came to an end, and still no progress had been made since Bruni's letter, written on l6th September.
Mgr. De Piro dedicated hours of prayerful thought to the missionary ideal and wanted his young members to be fully aware of it. He had not received a reply from the Congregation for the Propagation of the Faith but he kept alive in his young members the missionary spirit, just as he had done in the case of Don Giovanni Vella, who had been ordained with the title of Missionary. Four years had elapsed since this permission had been granted.49
On l4th February 1921, Mgr. De Piro wrote respectfully yet sadly to Pope Benedict XV: '. . . The Society cannot rejoice, for it has not yet obtained Canonical status...'.50 In the following petition to the Pope, De Piro expressed his wish for the two young members who had begun the course in theology and were yearning for their Ordination, to be ordained with the title of Missionaries. These were Joseph Spiteri (still named Peter), and MichaeI Callus.51 Archbishop Caruana added a few words of recommendation, saying: 'With joy and with all my heart I recommend this petition from the Society in which we have great hope'.52 De Piro prayed and hoped no more problems would ensue.53
The time had not yet come for the Society to be recognised by the Congregation for the Propagation of the Faith. De Piro had written to Bruni on l4th February 1921, asking him what should be the next step to obtain approval for the Society. '. . . Regarding the Canonical status, I would like you to advise me whether I should take my petition to the Congregation, or would it be better to ask the Diocesan Bishop to help me obtain the authorisation of the Holy See. . .',54
Don Arcangelo Bruni replied about a month later, stating that he had been working hard to obtain the two decrees he had desired so much. They had been granted, with difficulty.55 The difficulty concerned the title of 'missionary' on ordination. The decree for the approval of the Society had not been issued by the Congregation for the Propagation of the Faith, but by the Congregation for the Religious, dated 4th February 1921.56 This Congregation granted permission to the Diocesan Bishop to proceed with the diocesan approval according to the laws of the Church. Some formalities were still pending, but even before approval was formally documented, Don Bruni hastened to write to De Piro: 'The approval of the Institute has made me very happy. This is the first step. We trust in the Almighty, in His help for the Society to move ever forward'.57
De Piro was learning by experience to curb his enthusiasm and to let matters proceed step by step. When a letter from Don Arcangelo Bruni with the much desired decrees reached him on 11th March 1921, De Piro wanted to follow up at once the various points enumerated, but anxiety and sorrow delayed his letter of acknowledgement and thanks to Don Bruni, and the immediate fulfilment of his desire. Bruni, in his turn, was concerned about the unacknowledged receipt of the important documents. Fortunately at that time, the Founder's brother, Don Santi, had an occasion to meet Don Bruni, and soon put his mind at rest.
1920 and 1921 were years of grief and mourning for Mgr. De Piro's family, and in the midst of his constant endeavours to help the Society he was still intimately involved in his family's affairs.
On 1st June 1920, his elder sister, Teresa had died, leaving her husband, the Marquis Paul Apap Bologna, and five children, still young students, to mourn the loss of a much loved wife and mother.
That same year, Guido, a brother very close to Mgr. Giuseppe, had come to Malta with his wife and two daughters. During the First World War he had distinguished himself for bravery in West and East African campaigns, and subsequently he had been invalidated on active service. After being seriously ill in England, he had come with his family to Malta, and all hoped that a period of rest in the family house at Qrendi would prolong his life. A few months later his state of health worsened, and surrounded by his mother, Ursola, his wife, daughters and brothers, he died in Mgr. De Piro's arms during the night of 24th March 1921.58
While sharing the sorrow of the family and uniting his grief to the sufferings of Christ, Giuseppe reached out to God for strength and serenity, as he turned once more to his responsibilities for the Society he loved.
Having received the Approval from the Congregation of the Roman Curia, De Piro began working on the necessary formalities for the Diocesan Approval to be granted by Archbishop Maurus Caruana. In the letter written to the Archbishop on 10th April 1921, he concludes with the following petition:
'The Dean, Giuseppe De Piro, humbly asks Your Grace to recognise the Institute named as a Religious Congregation'.59
When the Congregation for the Religious gave power to the
Archbishop of Malta to recognise the Institute, De Piro presented the Rules to be observed by the members of the Society, by including them in the letter dated 10th April 1921. These were the same Rules that had been presented seven years previously to Bishop Angelo Portelli, Apostolic Administrator of Malta.60 As these are of great importance to the Society, they are here reproduced word for word:
Rules of the Society of St. Paul
1) The Society of St. Paul the Apostle is a congregation of missionary Priests and lay Catechists, united in community life.
2) The Society binds itself to encourage its members to perfect themselves in the love of God and neighbour, by preaching Christian virtues, and, in particular, living a life of perfection, in obedience, chastity and poverty.
3) It will undertake to look after people lacking evangelical workers in their midst, beginning with the Maltese who areaway from their native Island; it will also undertake to look after charitable institutions.
4) All members, after the necessary time of testing, will take the Vows of Obedience, the Missions, Poverty and Chastity.
5) The habit will be a black cassock with a black sash. After the first profession, the Catechists will receive the Rosary beads of the Blessed Virgin, which will hang on a thin tape round their neck and be tucked in to their sash. The Priests' cross will bear the Christ crucified.
6) The Candidates accepted will have to have the right aptitude to receive their formation according to the aims of the Society.
7) Members will sever relations with the Society, should they leave or be dismissed.
8) The Superior General will be chosen for his life-time. He will be assisted by four Councillors. According to the Rules, he has the right and duty to ordain all things in a way that will help the Society to attain its aims.61
Accompanying his petition Mgr. De Piro, for the first time sent a seal of the Society. It is circular, portraying a cross with rays radiating from it. Around it are the words: 'SOCIETAS SANCTI PAULI', and below the cross is a smaller one, known as the cross of St. John - the Maltese Cross.62
The repetition of the Rules proves that De Piro did not want to abandon the idea of the Society beginning its work among the Maltese emigrants. Events proved that this was to be the aim during the initial development of the Society. Work in charitable institutions (as desired by the Founder) was undertaken first in Malta itself, then the members went abroad among the Maltese, and very much later the time came for further missionary expansion according to the strict meaning of the term 'missions'.
The Founder however, before his death had the consolation to witness the first efforts in the field of missionary apostolate, when Brother Joseph Caruana was sent to Abbyssinia, where he remained for the rest of his life. He was one of the first two members who had joined the Society on 30th June 1910. De Piro's wish was that others should join him, and he was ready to go to see for himself the difficulties encountered in that land. But, as we shall see later: 'Man proposes, and God disposes'.63
After seven months, on l4th November 1921, Archbishop Maurus Caruana issued the decree ~ recognising officially, according to Canon Law, the Society of St. Paul. This is a memorable date for the Society, because it was now approved by the Church. The decree, translated into English, is the following:
'After having examined for approval the appeal presented to us by the Reverend Canon Dean Giuseppe De Piro for the Society founded by him to be recognised by the Church, under the title of St. Paul the Apostle and the Constitutions according to which it will be conducted. . . . Having also seen the aims for which the above named Society was founded. . .
'According to our powers as Ordinary, we are authorised to make known and declare founded, canonically approved and recognised by Canon Law - the Pious Society under the title of St. Paul the Apostle.
'We approve for a trial period the Statute presented, and order the Founder to present to us within six months, in full, and without any exclusions, the Statutes or Constitutions according to which this Society will be conducted.
Issued from the Archbishop's Palace
in Valletta, this l4th day of November, 1921.
Maurus O.S.B.
Archbishop-Bishop of Malta
Sac. P. Vella Mangion
Chancellor'64
By this decree the Society made another step forward. However, difficulties did not cease, and it needed the Founder's constant effort to maintain it alive, trusting always in the help of God. The Society was soon to move into other premises where the members would dedicate their energies to God's work.
At that time the Society of St. Paul was the only clerical Society in the Island under the jurisdiction of the Bishop. When the decree 'Auctoritate Nostra Ordinaria' was issued, the Archbishop had made the condition that within six months the Statutes or Constitutions of the Society should be presented, before approval was granted. A trial period was given before the Archbishop issued the second decree,5 whereby the Rules and Constitutions of the new Society were approved. This was granted in 1924, when the Archbishop spoke in praise of the Society and declared that the Rules presented by Mgr. De Piro were a guide to spiritual perfection, like those given in the past by holy men who had founded Religious Orders. This approval was issued on l8th March 1924, more than two years after the Diocesan approval of the Society. From then on, the Society began to be conducted according to its own Rules.66
However, the Archbishop again requested from the Founder more specific details regarding the government of the Society.67 These had to be presented, and Mgr. hastened to give full details. The Archbishop delegated a Canon of the Cathedral to examine every article of these Rules. All were accepted without difficulty, and finally, on 5th October 1932, Bishop Maurus Caruana issued a third decree for the Society of St. Paul, approving these specific Rules, and expressing his hope 'that the Society would grow and continue to do much good'.68
From the time of the first decree, the Diocesan approval of 1921 , Mgr. De Piro had led a hard and very busy life. He had submitted to all his Superiors' demands, trusting to the Lord his anxieties regarding the vocations of possible members; for in 1921 , the future of the Society seemed uncertain. When the members occupied a small part of Xara Palace in Mdina, there was only one priest, and the Society could hardly call itself 'clerical' with missionary aspirations. There was a small number of students and brothers, in whom Mgr. De Piro had placed great hopes, but again, when the first Rules were approved, not all could be put into practice. The following 'note' had been added to the approval:
'When the Society will have three houses, and the professed Priests will number twelve, they will be able to select their own Superior for life; but until this election can take place, the Bishop will nominate the Superior of the Society, and then he, in turn, can choose the local Superiors'.69
It was with total trust in God that De Piro had opened the way, and worked in the face of so many difficulties to lay a solid foundation for the Society of St. Paul. This was his life's work and truly the apple of his eye. He did not live long enough to see the full development of his Society, but some of the first members he had received witnessed its growth. From among the members of the Society, the second priest ordained later took over its government, and with great dedication fostered its growth. Mgr. De Piro left these guiding words, which his spiritual sons still hear resounding in their ears:
'Every one of you must love the Society. Its welfare must be at heart above all else: whether you yourself or your brothers be concerned. Every son of the Society must do his best to offer up every sacrifice that will be required from him to attain this object'.70
The old City of Mdina was and ever will be dear to the members of the Missionary Society. The Founder was born there, he assembled his first members in a small house a few steps away from the house where he was born, and now the time had come for the Society to move, and it was going to remain in Mdina. The imminent move was caused by the death of the owner of the house in St. Roque Street, Mgr. Alfred Mifsud, who bequeathed his house in his will to the Sisters of St. Dorothy.1 The first humble dwelling of the Society had witnessed many trials and many joys. Archbishop Caruana had on several occasions honoured Mgr. De Piro's members with his presence and on every visit he had wished the Society success for the future.2 The move, however, was inevitable, and Mgr. De Piro, who never faltered when facing problems, reflected at length on the next move.
Mgr. De Piro's ultimate aim was St. Agatha; in fact, he had already held certain ceremonies in the small church. The catechist Oreste Debono had received there the habit and was given the name of Gerald,3 and several of the first members of the Society have memories associated with the church. There was no building attached to the church, and construction had to be left for the future. Meanwhile premises in Mdina were found in the form of some apartments in Palazzo Xara. This was a large palace, and across the years it had belonged to noble families before the Knights of St. John had come to Malta. The Xara family had lived in it for many years, then it had passed on to the Moscati-Parisio family. Members of both families had held high positions in Maltese society during past centuries.
The Society's address was never 'Xara Palace', for the members had only a few rooms, with the entrance on the side street, St. Paul Street, no. 10.4
De Piro invited the Archbishop to bless the house, and His Grace availed himself of the occasion to give the tonsure to two clerics in the Society. These two members were to become very dear to the Founder's heart. They were the first two priests who consecrated all their life to God and the Society. One was Michael Callus, who later became the first Superior General of the Society, and the other, (Giuzeppi Spiteri, was the first priest to die in the Society.5 Later on Archbishop Maurus Caruana conferred the tonsure in the small chapel of Palazzo Xara.fi God was showing the Founder and his spiritual sons how much He blesses humility, poverty and a hidden life of sacrifice made precious because of the love filling the hearts of those, who, like Christ, seek to fulfil the Father's will.
During the first year at Xara Palace, Mgr. De Piro had an Almanac printed, named 'Saint Paul Almanac of the Missionary Institute'. The obvious reason was to draw attention to and awaken love towards the missionary ideal and to make the Society known.' De Piro wrote and spoke frequently about the duty of every Christian to love and help the missions, and on many occasions he spoke about his Society. Almost every article published in the Almanac was written by Mgr. De Piro,8 and it was printed at St. Joseph's Home in Hamrun. Only in 1927, when the Society was still occupying the modest apartments in Xara Palace, the Founder deemed it expedient for the Society to publish an address on the front cover of the Almanac:
Superior: Monsignor G. De Piro; 9, St Paul Street, Notabile - Mdina.
Bishop George Caruana had been appointed Shepherd of the Diocese of Puerto Rico, and after his consecration in Rome he had come to Malta. On l5th November 1921, he paid a visit to the Society's home at Xara Palace. Mgr. De Piro spoke to him at length about the Society and its ideals, and the visiting Bishop encouraged the young members to accomplish their future missionary work in many lands where priests were badly needed. Those present were impressed by the fervour and kindness of the Bishop, and before leaving he gave Benediction, making his visit memorable for all.9
About six months later Bishop Caruana wrote to Mgr. De Piro, expressing his interest in the Society of St. Paul, principally because of its missionary ideal. The following is an excerpt:
'Dear Monsignor,
.. . Here I find myself alone, fighting my battles. I do not have priests to help me. In order not to increase the number of Parishes without a shepherd, I have chosen to renounce having a secretary or even a Vicar General. I have written to the Archbishop asking him to try to send me someone from Malta. I doubt whether this will be possible. . . . I assure you that I often pray for you and your noble work, also for your sons in Jesus Christ. I am enclosing a small offering for the Institute you are so wisely guiding. We are very poor in this country; but my admiration for your zeal is so great,, that if it were possible I would donate to you all the money in the Bank of the United States'.10
The offering sent by Bishop Caruana from Puerto Rico was distributed among the existing Institutes where the Society of St. Paul was working: the Home of St. Joseph and the Institute of Fra Diegu.11
In the Almanac of 1923 De Piro mentioned Bishop Caruana and his kind offering, reproducing also his photograph.12 De Piro was grateful for the kindness he had shown, and for mentioning the Society when addressing American Seminarians.13
The premises allotted in Xara Palace offered no security for Mgr. De Piro's Society, but the members could not leave it, before finding another home, and hopes in what the future might hold were always strong. The year 1923 opened with one priest and four students, together with a few catechist-brothers, who collaborated in the everyday household chores: shopping, and other domestic needs. Mgr. De Piro was realising how necessary it was for him to have a close collaborator in whose hands he could trust the running of his Society; another priest who could guide his young members, the most precious treasure he possessed. He wished to entrust them to a fervent priest who would impart the teaching and religious training which God was expecting from the members of the Society. He decided to look for someone outside for his fold,14 for the only priest he had, Don Giovanni Vella, appeared to be facing difficulties regarding his religious vocation, and consequently he could not be entrusted with the candidates. 15
As time went on, the Founder's concern for Maltese emigrants remained ever present, and he clearly foresaw that the first step in the missionary field was to be made among these emigrants. In the annual almanac he published, he pointed out how great was the need for priests willing to work abroad. He described the joy of the Maltese in Tunis when they were visited by Bishop Angelo Portelli, and by other Maltese in the year 1922, for the feast of St. Paul.16 He expressed the desire for his Society to give its share of apostolic work among the Maltese emigrants in the city of Detroit (U.S.A.), whence their first Chaplain, Don George Caruana, had been chosen as a Bishop.17
Notwithstanding the great enthusiasm in his heart, De Piro found it impossible to undertake missionary work in other lands before seeing more young members on the way to the priesthood. He had already, in August 1922, asked Pope Pius XI to grant him permission to ordain his two clerics, Giuseppe Spiteri and Michael Callus, before the prescribed time. The Founder was overwhelmed with joy when he learnt that this grace had been granted.18 Another joyful surprise awaited De Piro before the long-awaited Ordination.
A Gozitan priest serving in the Parish of Hal Gharghur presented himself, asking to be received into the Society. His name was Don Michael Bartolo, and he presented his written petition on 27th February 1923. Mgr. De Piro kept him for over a year in the house at Xara Palace, and after that period he started his novitiate.19 This brought to light another problem: De Piro had no Master of novices. Apart from this shortage, the Society was going through a difficult financial period. Xara Palace was not only lacking in comforts, but also bare in necessities. Only a few rooms on the side street were occupied by the Society; the Founder's bedroom was very cramped, with only one beam across the ceiling (to give an idea of its space), and there was not sufficient place for books and his belongings. He slept on wooden boards, with an ordinary mattress.20 He had chosen to live a poor life, when only a few steps away he could have lived in comfort in his mother's house, and be waited upon by the staff of servants she employed.
Archbishop Maurus Caruana was aware that the Society was being maintained by De Piro's personal funds. With the consent and approval that had been granted by the Diocese, the Society was considered as Diocesan, so the Archbishop granted a contribution of Ł14 to help towards the increase in rent of the small apartment in Xara Palace. This was in 1922.21 As a sign of gratitude and appreciation, De Piro published it with other names of benefactors.22 In truth, the greatest benefactors were his mother, Ursola and himself, but these names were never published.
Many were the candidates who entered the Society, and had they all persevered, De Piro would not have felt so keenly the shortage of vocations. Their names were not kept in the records of the Society. The aspirants to the Society were sent to the College of St. Aloysius in B'Kara and in the case of some who spent a few years in the Society their examination results are still retained.23 A number of these boys simply took the advantage to obtain their studies 'free' until they passed their matriculation, and after that, they left. Mgr. De Piro was aware of this trick, but he was too good to take severe measures. One day a priest of deep spirituality, Don Anton Buhagiar, Parish Priest of Rabat and Canon of the Cathedral, said to him: 'Don't you see people are fooling you, and robbing you?' And De Piro calmly answered with his typical kindness of heart, so much a part of his nature: 'No, Don Anton, never mind if they get free schooling, and then leave me. What they have learnt will not be lost, and for me, it is enough that I have done some good. In time to come they will remember the benefits they received. Jesus never compelled the Apostles to remain with Him, so how can I compel these young boys to do so? The young aspirants leaving the Society will keep on doing good. God knows. . . Good may come from the very fact that they joined the Society, and then left it'.24 His own mother warned him when she saw so many boys walking in and out. 'Gius', she said, 'they are wearing you out and robbing you'. - 'It doesn't matter, mother, it's a charity to help these young boys to learn something. . .'.25
In all his undertakings Mgr. De Piro's aim was to do good. It was of no importance if others, who were not sincerely interested in the Society, reaped the benefit. The following incident shows his undoubted kindness.
On one occasion, during the first year of his Society, he was boarding with the Franciscan Sisters in Troina, a small town in Sicily. While celebrating Mass, he noticed how devoutly a little boy was assisting him, and being struck by his attitude, he later spoke to him and asked him if he would like to become a priest. Whereupon the little boy, Salvatore Gianblanco, replied enthusiastically: 'Oh, I wish I could, but we are very poor, and my family cannot pay for my schooling'. De Piro sent for his father and asked him if he would let his son study at the school in Nicosia, the nearest town to Troina. The father agreed, but pointed out that he could not meet the expenses. De Piro assured him he would take care of that matter. The little boy started school at Nicosia and later continued his schooling in Catania. He continued to show his desire for the priesthood, and De Piro asked him to come to Malta to start his studies. But his family objected to this. Mgr. De Piro had been all along responsible for his maintenance, c10thing; travelling expenses and his schooling. The time came when the Franciscan Sisters warned De Piro that the boy would most probably change his mind about the priesthood, instead of persevering in his former ardent desire. In fact, he gave up his studies, and later married, having obtained employment at the Catania Railway Station.26 Mgr. De Piro showed no disapproval and to the Sisters who had warned him, he replied: 'Whatever he should do in the future, whether he marries or finally decides on the priesthood, what I have done was done for the glory of God. In any case, he has received a good education. A vocation to the Religious life demands a call from God'.
This incident proves how Mgr. De Piro burdened himself with expenses, if he thought there might be the possibility of a future vocation. Many similar cases have not been recorded; De Piro was a silent man, and never bragged about his kindness, or the good actions he performed. Some cases have reached us by word of mouth, as has the following, which proves again how great and deep his spirit of charity was. The following has been related by Carmelo Borda from St. Venera:
'I had a son, and on the advice of a friend he felt he wanted to speak to Mgr. De Piro. He showed a leaning towards the priesthood, and he joined the young boys who were similarly inclined for weekly meetings at Mdina. Every Sunday morning my boy would go to Mdina and return in the evening. He was sent to St. Aloysius for his schooling. One day I received a bill for the teaching he was receiving. At that time I was earning Ł7 a month, so I could not possibly pay the bill. I went to speak to Mgr. De Piro: "Look what's happened to me", I said. "Don't worry at all; your son is registered under your name, and not under mine; but I will pay the bills". I thanked him for this assurance, and from that day on, I got to know him well'.27
Mgr. De Piro confided his concern for the Society to Archbishop Caruana, as his two clerics were nearing their ordination as Deacons, and he felt that a Spiritual Director was needed to train and guide these young members. The Archbishop sent Father Furci, a Jesuit, to visit the House of the Society. Mgr. De Piro welcomed the idea and chose l2th September 1923, as the date for this visit.28 At the time, the members of the Society were being helped and instructed by the Carmelites, and some still remember the three good Fathers, Fr. Carm Zahra, Fr. Albert Zammit and Fr. Eliseo Ruggier, who also went often to hear confessions. However, the Jesuit thought it necessary for a Spiritual Director to live with Mgr. De Piro's members,29 and advised the Archbishop to consider the best solution. The Archbishop and Mgr: De Piro studied the case together, and the Archbishop proposed asking a Religious Order to send one of their Fathers to assume the office of Director for the young candidates in need of spiritual guidance.30 The solution pleased Mgr. De Piro, but members of Religious Orders are not allowed to live away from their monasteries unless they have a special permission.31 Mgr. De Piro's first thought was to go to the Carmelites, who had already given him much help, and who were in the vicinity. However, they could not offer him the kind of help he needed.32
Mgr. De Piro then turned to the Jesuits, who had so generously given him support and help with his students. At the time they were not able to meet his request. So, at the end of October De Piro appealed to the Augustinian Provincial, Father Austin Philip Cascun, asking for a Religious with the qualities of an exemplary life, zeal and ability to work in forming the young - in short, a good Spiritual Director.
The appeal was presented before the Augustinian Provincial Council on 2nd November 1923. The request was put to the vote, and it was unanimously accepted.33 The Council felt that acceding to the request would be an honour for the Augustinian monastery, and would at the same time provide fraternal collaboration for a newly born Society.
The Founder's gratitude towards the Augustinian Fathers lasted all his life, and the Society will never forget their disinterested kindness and generosity to so many of the members.
The Provincial of the Augustinians selected Father Emmanuel Bugeja, a fervent Religious belonging to the community at the Rabat Monastery. Father Emmanuel was over 66 and he had spent many years in Augustinian monasteries in Italy, where several times he had held the office of Father Prior. He had only returned to Malta in December 1920, and subsequently, on 10th November 1923, the Sacred Congregation of Religious granted temporary permission for him to leave his monastery to live at Xara Palace to help the clerics of Mgr. De Piro's Society.34 Later the permission, granted for three years, was renewed for another term.35 Father Emmanuel remained a member of the Augustinian Order, observing the rule according to the spirit of his Order.
With the coming of Father Emmanuel to Xara Palace, another assignment was a source of comfort to Mgr. De Piro; the direction of the Home of St. Joseph in Hamrun was entrusted to him. The Home was to be under the direction of the Society, but the property continued to belong to the Diocese of Malta.36 This offer made the Founder happy, although his dream was to have a home belonging to the Society, and during that year, 1923, this dream was realised. When Don Nerik Bonnici succeeded Don Karm Sammut as Parish Priest of Rabat, Archbishop Maurus Caruana issued a decree on 24th April 1923, declaring that the church of St. Agatha in the locality of Hal Bajjada, Rabat, had been ceded to the Society of St. Paul.37
Mgr. De Piro thanked God for the graces the Society had received: the church of St. Agatha and the Augustinian Father as Spiritual Director. On 22nd December 1923, Don Giuseppe Spiteri and Don Michael Callus were ordained Priests in the CoCathedral of St. John, Valletta.38 Don Giuseppe Spiteri celebrated his first Mass in the church of St. Agatha, and the guests expressed their admiration for the work and progress attained by the Society.39 No plans had been thought out yet for the building required to accommodate the members of the Society. Don Michael Callus, who was born in Hamrun, celebrated his first Mass at St. Joseph's Home, already under the direction of the Society.40 These two occasions denote the bond Mgr. De Piro had made between St. Agatha and St. Joseph's Home. During both celebrations the homily was delivered by two Religious of the Augustinian Order, a delicate gesture on the part of Mgr. De Piro in recognition of the generous collaboration extended by the Order to the Society. The two Religious were respectively Father Evodju Bonnici and Father Lawrence Agius.41
As far back as 1899, when Father Emmanuel Bugeja was still 42, he had been given his first office in his Order, as Master of Novices and Director of the Professed.42 Now, as Master of Novices, Spiritual Director and Superior of Mgr. De Piro's community, he brought his wealth of experience in total dedication to his new service. Manuscripts found in his room after his death prove how well he prepared himself for his mission of guidance and formation of the members for the Religious life. He had two rules he adopted when dealing with the Novices: one was a questionnaire to be answered, another was instruction about Religious life, its obligations and the act of heroic charity, a suitable preparation for novices of a Missionary Society.43
Before the Society took over St. Joseph's Home in Hamrun, the Noviciate was done in the house in Mdina, under Mgr. De Piro's direction. Constant formation had become difficult for Mgr. De Piro to accomplish, since he was obliged to absent himself frequently to fulfil Diocesan commitments entrusted to him, and consequently the permanent presence of a Spiritual Director was not only a benefit but had become a necessity. Mgr. De Piro decided to transfer the Noviciate to St. Joseph's Home, and Father Bugeja gave him regular reports on the progress of the novices. Before approval was given to a novice to take his first Vows, the Founder relied on Father Bugeja's information.44
Mgr. De Piro appreciated the help given by Father Bugeja, and as a gesture of gratitude, when Brother Francis Camilleri received the religious habit on 2lst November 1924, he asked him to address the congregation gathered.45 It was also the Founder's wish to have this Augustinian Father's name officially documented in the records of the Society of St. Paul. Every time a novice who had been under the direction of Father Emmanuel was ready to take his first Vows, after the novice's signature and that of the two witnesses, Father Bugeja would add his, and lastly Mgr. G. De Piro. His last signature is recorded on 10th January 1930, when Brother Anton Camilleri renewed his Vows.46 Father Emmanuel's task within the Society came to an end in 1930 - the year which incidentally saw also the end of the occupation of the apartments in Xara Palace.
Father Bugeja had done much good for the Society. He introduced discipline, which Mgr. De Piro's kind and gentle nature had often mitigated.47 He was able to smooth out many difficulties which arose as the candidates were being prepared for a missionary life of sacrifice and obedience. When Father Bugeja withdrew from the Society of St. Paul, and returned to his community at the Augustinian Monastery in Rabat, he fully deserved retirement and rest as he was 73. His next posting was at St. Julian's, in the monastery of St. Rita, and finally he ended his days at the age of 80 in the Monastery in Valletta.48
No replacement was made officially when Father Bugeja retired from the Society, except mention being made of Don Saverio Camilleri as Assistant Master of Novices, when the Society rented the house in Strada dei Celsi.49
St. Paul, as the Patron Saint of the Society, has always protected its members. On 25th January 1924, the feast of the Saint's Conversion, Mgr. De Piro gathered together all the members for a Mass, celebrated in the chapel of the Mdina house, and the newly ordained priest, Father Joseph Spiteri, was chosen to speak about the great Apostle. The Founder spoke of this occasion as follows: 'The students, aspirants and catechists returned home full of joy and happiness, and seemed prepared to offer any sacrifice in gratitude for the grace they had received: the gift of their vocation'.50
Mgr. De Piro, always keen on helping those who might be called by God to join the Society, used the yearly Almanac to publish information about the Society. He wrote in the issue of the year 1927: 'The Maltese Institute, known by the name of the Company of St. Paul, accepts young men and brother catechists in the house of the Institute. They should be at least 16 years of age, and not over 30, enjoy good health, and be prepared to work for the love of God. Good behaviour is essential, and possibly initiation in a trade'.51
With the Almanac reaching people in many walks of life, Mgr. De Piro was making known the existence and the activities of the Society.52 The articles he wrote and his exhortations to his spiritual sons reveal his zeal for the spreading of the kingdom of Christ, and his hopes that one day the Society would carry and bear witness to the Good News across the world.
On the occasion of Mgr. De Piro's silver jubilee of the priesthood in 1927, which coincided with the grace of having his first active missionary, Archbishop Maurus Caruana wrote his congratulations:
Dear Monsignor De Piro,
I am really delighted to know that the Society of St. Paul for missions abroad, founded and fostered by you, is advancing under your watchful eye. I hope it will not be long before its apostolate will reach those who are living in darkness and illusion. It seems fitting for me to say that what you have begun will not take long to grow extensively, for one of your spiritual sons is already working in Abbyssinia.
All beginnings must mature to completion. I am looking forward to giving the missionary Cross to those magnanimous young men who, like our Father, the Apostle Paul, will go to all parts of the world, where Faith and Love will spur them to make known the name of Jesus, and extend the Kingdom of God.
And now, dear Monsignor, on the 25th Anniversary of your Ordination, as you are witnessing this work of God, you must feel repaid for the work you have accomplished. I wish you much more: I wish that the seed you have sown and watered with the sweat of your brow, may grow and yield fruit, so that when you will celebrate the 50th Anniversary of your Priesthood, you will see a large tree - a truly large one!! You will see many young shoots of this tree, planted in other lands, trees on whose branches birds of all kinds rest and seek shelter; and then you will hear these birds singing endlessly, thanking God for having found in you shelter, light and life.
So that this wish of mine may come true, with all my heart I bless you, your Missionary sons, and the helpers who share your labours.
From my Palace in Valletta, 8th December, 1927.
Maurus, O.S.B., Archbishop-Bishop of Malta.53
Mgr. De Piro had laboriously paved the way for the future. He had sown the seed, grafted the plant, but the fruit was to be gathered by those who came after him.
Xara Palace was considered the second cradle of the Society, yet in the writings of the Founder it is not mentioned as often as the Home of St. Joseph and the Oratory at B'Kara. The premises at Xara Palace were unsuitable for any solemn function, so that ordained candidates celebrated their first Mass either at St. Agatha's, or at St. Joseph's or at the Oratory at B'Kara. In the Mdina home there was a small chapel, but the place was unsuitable to welcome guests. Yet, this dwelling held happy memories for the aspirants and for those who resided and took their Vows there.
Francis Xavier Camilleri had received the religious habit there from the Founder himself on 2lst November 1924;54 Don Gaetano Bartolo55 and Brother Santi Muscat had also been professed in that small chapel.56
The Founder was trying hard to find more suitable premises, but as long as the Society occupied the apartments at Xara Palace, he did his best to show the members that he too was putting up with much discomfort. Mgr. De Piro had been burdened with heavy responsibilities, and although it was his custom to have meals with the members of his Society, over and over again, his responsibilities kept him away. He would often walk up and down the corridor to avoid drowsiness as he recited the Divine Office. He had curly hair, but would make sure the barber cut it short, to avoid any sign of vanity.57 The members noticed all these details, and they learnt much from his life with them.
His gift of patience was apparent to all. His patience was tried on many occasions, because he wished his spiritual sons to obtain better results in their spiritual life and in their studies. Those living with him could hardly guess his self-control in not reproving them. He never chided anyone severely for poor performance.
On one occasion a very scared student showed De Piro the very poor result of an examination, and all the Founder said was: 'May God be blessed for humiliating us!' His corrections were gentle and fatherly, revealing his sorrow. Those who received advice from him felt impelled to do better, moved by the sorrow the Founder suffered for his spiritual sons' shortcomings.
Mgr. De Piro felt deeply grieved when a member in whom he had placed his hopes and trust, decided to abandon the Society. One case concerned Don Giovanni Vella, the first priest to be ordained in the Society; another, Don Giuseppe Aquilina, who was about to be ordained. Both left Mgr. De Piro, who, notwithstanding his bitter disappointment assured them of his willingness to help them. He lived up to his promise.58
Father Francis Xavier Camilleri was given the office of Superior of the Society. He was still a newly ordained priest, but shortly after his appointment, he was taken ill and the students were transferred to the Oratory at B'Kara. Meanwhile, the home at Xara Palace had to be given up before a better house had been found.59 From St. Paul Street the Society moved to no. 10, Celsi Street (today Mesquita Street).60 Fortunately they did not stay long in this new house, which proved unsuitable. Soon the new Superior recovered and took over again until February 1933.61
On 24th September 1932, the Society had another priest, Father Austin Grech,62 who became Acting Master of Novices on 7th June 1933.63 At the time there were four students, preparing for ordination: Anton Camilleri, Aloysius Gatt, George Xerri and Anton Xuereb. Fr. Austin Grech remained in charge of the students of the Society until they moved to St. Agatha. A few rooms attached to the church had been constructed, and the members could live there. At last the members of the Society were in a 'home' they could call their own.64
The Founder's mind had been set for long on the church of St. Agatha. Some land attached to it had been acquired, and at his own expense he had bought more land,65 but still the actual building was being delayed. Many times the Founder expressed his wish to see the foundation stone laid. He was convinced that he had found the right place where young people could receive their formation and training for their future missionary work. The delay gave him moments of deep anxiety, as if whatever he wished to complete would never be realised. However, the happy day came when on 3rd October 1932, Archbishop Dom Maurus Caruana laid the foundation stone. This was the beginning of what today is a large building, the central home of the Society that is spread across the world, as the Founder had dreamt and prayed it would be.66
Early in 1932 Mgr. De Piro was already aware that his health was failing, and his thoughts turned in a special way towards the future of the Society.
In the will he made on 9th February he acknowledged that God had entrusted him with the foundation of the Society of St. Paul. He endowed it with the land adjacent to the church of St. Agatha, with the sole object of erecting a building on that site to be used for the education of the young members of the Society, leading them towards the ideals he wished his spiritual sons to attain.
We end this Part One with an excerpt from the last will and testament of Mgr. Giuseppe De Piro:
'. . . I leave all the land with the building on it and adjacent to the church of St. Agatha to the above named Institute. The church of St. Agatha, in Rabat-Mdina, in the locality of Hal Bajjada, has been ceded by the Church Authorities to the Institute for Foreign Missions. I am leaving this property with other plots that confine it - which I will have acquired before my death - for a building to be constructed on the site, for the use of the above mentioned Society of St. Paul, and to house in it the young members during their noviciate and during their studies of philosophy and theology. . .'.67
1. Mt. 6, 19-20.
2. Charles A. Gauci, The Genealogy and Heraldry of the Noble Families of Malta, Malta, Gulf, 1981, p.153; George Crispo Barbaro, The Nobles of Malta as at Present Existing, Malta, Pugliesevich, 1883, p.34.
3. A.M.S.S.F., Interviews De Piro, Cetta Dingli, f.32.
4. Gauci, op.cit., p.153.
5. A.M.S.S.F., Interviews De Piro, Mons. G.B. Ghigo, f.15.
6. Gauci, op.cit., pp.152-153.
7. A.M.S.S.F., Interviews De Piro, Pawlu Azzopardi, f.4.
8. Ibid., Karmena Mallia, f.91.
9. Ibid., Cetta Dingli, f.33.
10. Ibid., as witnessed by one of her grand-daughters.
11. Ibid., Sr. Eletta Sant, f.37.
12. Ibid., Fr. Pius Compagno, O.Carm., f.8.
13. A letter written by Ursola to her son Giuseppe, 1st April 1900. She expressed possible plans for Guido. Her motherly love showed how she wished all her sons to use their talents. It was not long before Guido fulfilled his mother’s desires by attending the University of Louvain (Belgium) where he settled down to serious studies and eventually graduated brilliantly as an M.D., A.M.S.S.P., Corr. between Giuseppe De Piro and His Mother, Ursola-Giuseppe, 1/4/1900, ff.9r-10r.
14. Ibid., Giuseppe-Ursola, 1515/1S99; we learn how mother and son comforted each other drawing courage from their strong faith after the death of Albert, who had not reached his 23rd birthday.
15. L.C. Interviews De Piro, Cetta Dingli, f.33.
16. Ibid., Maddalena Cachia and Sr. Rakela, ff.31, 34. For the Committee of the 'Opera Pia dei Tabernacoli’ Ursola De Piro was President: J. Muscat, General Guide to Malta and Gozo, 1925, p.201.
17. A.M.S.S.P., Interviews De Piro, Mgr. G.B. Ghigo, f.15.
18. Ibid., Cetta Dingli, f.33.
19. Ibid., Damian Bugeja, f.29.
20. Ibid., Paul Azzopardi, f.44.
21. Ibid., Cetta Dingli, f.33.
22. Ibid., f.32.
23. Ibid., Maddalena Cachia, f.28.
24. Ibid., Sr. Rachel, f.33.
25. Ibid., Mgr. Anton Buhagiar, f.7.
26. Ibid., Karmena Mallia, f.86.
27. L.C. De Piro Documents, Archbishop Pietro Pace – Mgr. Gius. Coselli 5/7/1898, f.25r.
28. “Arrivato a me che ero il penultimo (il Cardinale Rampolla) mi disse che conosceva la mia famiglia” L.C. Con., G. De Piro and His Mother, Giuseppe – Ursola 18/12/1898, f.49r.
29. Most letters were addressed as follows: “To the Noble Ursola dei Marchesi De Piro D’Amico, Strada Bastione n.3, Notabile – Malta”. In Maltese the name of the street is "Triq is-Sur”. The house of the De Piro family is today occupied by the Sisters of St. Dorothy.
30. A.P.C.M., Bapt., ms.11, f.2. His mother’s surname is written ‘Agius Gauci’, but in her lifetime she was probably known as ‘Agius Caruana’. ‘Gauci’ was her mother’s surname before marriage. See L.C., Defunct., ms.12, f.31. (Her mother’s name was Maria Anna).
31. This is recorded in the registers of the Lyceum: L.A.B., 1881-1899, ff.47, 53.
32. The same register shows that this was his permanent address. This was one of Ursola De Piro’s residences which she used even later. As a matter of fact her son Giuseppe often addressed his letters from Rome to this place: A.M.S.S.P., Con. J. De Piro and His Mother, Giuseppe-Ursola, 16/2/1900, f.98v.
33. L.C., De Piro Family, Information, ff.11r – 14v.
34. L.A.B., 1881-1899, f.53.
35. A.P.C.M., Confirm., ms.5 (1883-1942), f.77r. A mistake was registered that Giuseppe was 10 years of age. A.M.S.S.P., interviews De Piro, Paul Azzopardi, f.4. This sacristan, Paul Azzopardi, was told this anecdote by Mgr. De Piro himself.
36. A.M.S.S.F., De Piro Family, Information; Interviews De Piro, D. Gw. Vella, f.21.
37. L.C., Letters to De Piro, R. Baden Powell, 01/1893 where his teacher informs him of the prize won for art.
38. L.C., De Piro: Collection of Paintings of His Childhood.
39. L.C. Letter to Young De Piro, Baden Powell, 1/1/1893.
40. Copy of the original autograph, Id. 8/1/1893.
41. L.C., Ibid., G. Calleja, 4/7/1893.
42. L.C., Ibid., Julia Gatt, no date, but previous to 1894.
43. Student SSP, Mons. Can. Dec. Gius. dei Msi. De Piro, “The Life and Work”, p.9.
44. A.M.S.S.P., Documents De Piro, Discharge Certificate, f.22.
45. L.C., Ibid., Royal Malta Militia, “Roll Book”, “A” Company, January 1895.
46. L.C., Ibid., Discharge Certi5cate of a Malta Militia Man: ‘Joseph De Piro d’Amico’, f.22.
47. We are in possession of the receipt of his first subscription. He paid five shillings (25c) to become a member of the Congregation, and two shillings and two pence (11c) for the year 1896. L.C., Letters to Young De Piro, receipts f.lr. Signed by E. Mifsud, Procurator.
48. Student SSP, Mons. G. De Piro, p.6.
49. A.M.S.S.P., Document De Piro, Certificate of N. Tagliaferro, Director of Education, concerning studies of G. De Piro, ff.25A-B. Among other points we find the following: “Mr. Joseph De Piro d’Amico Inguanez ... passing the Matriculation examinations”. About the Matriculation examination Archbishop Pietro Pace wrote: “Egli passo con lode l’esame di matricola nella regia University” Ibid., 1.c. P. Pace-Coselli 5/7/1898, f.25r.
50. L.C., Ibid., Certificate of Tagliaferro, ff.25A-B.
51. Ibid.
52. L.C., Ibid., Writings of G. De Piro himself, f.25r.
1. The following is written by Giuseppe De Piro himself: "L’aver da fanciullo questa vocazione quasi al quattordicesimo anno... Si fece piu viva in me nel principio dell’estate passata’. A.M.S.S.F., Documenar De Piro, Ragioni Pro, 1898 and also notes 4 and 5.
2. L.C., Interviews regarding Mgr. De Piro, Baron Jerome De Piro, f.143.
3. An extract from the burial of Alessandro De Piro: “Dominus Alexander ex Marchionibus De Piro d’Amico Inguanez, filius quorumdam Carmeli et Hieronymae Sciberras olim jugalium, aetatis annorum quadraginta novem circiter, Sacramentis Ecclesiae susceptis, oMormivit in Domino in comunione S.M. Ecclesiae Romae die decima (10) Januarii, 1898”. A.P.C., Mort., ms.3 14/1/1899. See also A.M.S.S.P., Interviews De Piro, Baron J. De Piro, f.143.
4. A.M.S.S.P., Con. G. De Piro and His Mother, 22/12/1898, f.50r-v.
5. One of the reasons “pro” was “la morte di mio padre”, L.C. Documents De Piro, f.25r.
6. Another reason was “la malattia di mio fratello”: Ibid.
7. A very important reason was “il desiderio di camminare sulla via di perfezione, e cosi non temere la morte, anzi considerarla come il mezzo che ci reca alla vera felicity. Ibid. See also note 9.
8. “Nel principio dell’estate passato... la confessai al mio confessore”. Ibid.
9. Another important reason was "1’aver dopo riflessione, trovato essere lo stato piu confacente alla mia natura”. Ibid.
10. His attraction towards the priesthood made him state: "II sentirmi dover essere felice in questo stato in tutte le controversie nelle quali fin d’ora m’incontrai in quests vita”. Ibid., f.25v.
11. The temptation that frightened him from the priesthood was "L’istinto animalesco alla vita coniugale”. Ibid. This note, his very own,, in some ways confirms the doubts of his father Alessandro. L.C., Interviews De Piro, Baron J. De Piro, f.143.
12. The fear of not living faithfully his consecrated life prompted him to write: “Il timore che, durante la mia vita celibe, nella lotta tra lo spirito e la materia, abbia questa ultima il sopravvento”. L.C., Documents De Piro, f.25v.
13. “II desiderio di darmi tutto a Dio avendo Egli tanto sofferto pei miei peacati”. Ibid. f.25r. See also note 7.
14. “L’aver letto in San Alfonso de Liguori che egli era uscito dal mondo a 26 anni, ma che sara beato colui che ne uscisse prima”. A.M.S.S.F. Documents De Piro, f.25r.
15. “II giorno 8 Maggio 1898, dopo una Novena alla Vergine di Pompei in cui la chiesi di farmi conoscere la vera volonte' di Dio sentii la forza di decidere pel bene, cion in favore dello stato sacerdotale”. L.C., Ibid., f.25v.
16. Student S.S.P., Mons. De Piro, p.10.
17. Santino was born in Florence, Italy, on 18th June 1873. The family undertook to withdraw an ofEcial copy of his christening and placed it in the Register of the Cathedral of Malta. The names given him were: Santi, Paolo, Giuseppe, Feliciano, – A.P.C.M., Bapt., ms.10, f.224.
18. Giuseppe related with full details the first meeting with his new Superiors. See A.M.S.S.P., Con. G. De Piro and His Mother, Giuseppe-Ursola, 18/12/1898, ff.48-49.
19. L.C., Documents De Piro, Arc. P. Pace-Coselli, 5/7/1898, f.25r.
20. Ibid.
21. L.C., Ibid., Certificate signed by N. Tagliaferro as Director of Education, 9/7/1898, ff.25A-B.
22. L.C., Con., G. De Piro and His Mother; Giuseppe-Ursola, 14/7/1898, ff.38r-39v.
23. Ibid., Giuseppe-Ursola, 18/7/1898, f.40r.
24. Ibid., ff.40v-41r.
25. L.C., LeDers to Young De Piro, P. Vincenzo Sammut S.J., 3/1/1901, f.18r-V.
26. L.C., Con., De Piro and His Mother, Giuseppe-Ursola, 18/7/1898, ff.40r-41v.
27. L.C., Ibid., Giuseppe-Ursola, 24/8/1898, ff.40r-41v.
28. L.C., De Piro Documents, Arc. P. Pace-Card. Mariano Rampolla, f.25E.
29. L.C., Ibid., Rampolla-Pace, 24/7/1898, f.25v.
30. L.C., Con., G., De Piro and His Mother, Giuseppe-Ursola, 24/8/1898, f.25v.
31. L.C., Ibid., f.42v.
32. L.C., Ibid., Giuseppe-Ursola, 28/8/1898, f.44v.
33. Ibid.
34. L.C., Documents De Piro, Notes about G. De Piro at Capranica College, f.6r.
35. L.C., Ibid., Letter dimissory for subdeaconate, 12/1/1901, f.25Er.
36. L.C., Corr., G. De Piro and His Mother, Giuseppe-Ursola 13/11/1898, f.47r.
37. L.C., Family De Piro, Giuseppe-Guido, 29/12/1898, f.19r.
38. Ibid.
39. L.C., Corr., G. De Piro and His Mother, Giuseppe-Ursola, 2012/1898. In this letter Giuseppe spoke only of their great grief, as also the spiritual good derived by his family through the death of Alessandro! For the date and place of Alessandro’s death, see note 3 above.
40. L.C., Ibid., Giuseppe-Ursola, 13/11/1898, f.46r.
41. L.C., Ibid., Giuseppe-Ursola, 18/12/1898, f.4Sr.
42. Ibid., f.48v.
43. Ibid., f.50v.
44. L.C., Ibid., Giuseppe-Ursola, 30/12/1889, f.60v.
45. His reburial is registered as follows: "Dominus Alexander ex Marchionibus De Piro D’Amico Inguanez... ejusque cadaver, post annum eius obitus, delatum est in hanc S. Paroecialem Ecdesiam pagi Crendi, ubi praedicta die decimus quarta Januarii currentis anni est conditum”: A.P.C., Mort., ms.3, 14/1l1899. More information was obtained from: A.M.S.S.P., Interviews De Piro, Damjan Bugeja, f.20r.
46. A.M.S.S.P., Con., G. De Piro and His Mother, Giuseppe-Ursola 13/2/1899, f.56v.
47. Ibid., Giuseppe-isola, 28/2/1900, f.100r.
48. Ibid., Giuseppe-Ursola, 23/3/1899, fE.58v-59r.
49. Ibid., Giuseppe-Viola, 25/3/1899, f.63v.
50. Ibid., Giuseppe-Ursola, 5/4/1899, f.64v.
51. Ibid., Giuseppe-Ursola, 23/2/1899, f.59r.
52. L.C., Documents De Piro, Notes about G. De Piro at the Gregoriana, f.5r.
53. L.C., Corr., G. De Piro and His Mother, Giuseppe-Ursola, 25/3/1899, f.62r-v.
54. Ibid., Giuseppe-Ursola, 5/4/1899, f.64v.
55. Berti (or Albert) was buried at Qrendi in the same grave as his father, Alessandro, on 14/5/1899, the day after his death: A.P.C. Mort., ms.3, 13/5/1899.
56. A.M.S.S.P., Corr., G. De Piro and His Mother, Giuseppe-Ursola, 15/5/1899, f.6Sr.
57. Ibid., Giuseppe-Ursola, ff.48r-69r.
58. Ibid., f.69r.
59. Ibid., Giuseppe-Ursola, 5/4/1899, f.65r.
60. Ibid., Giuseppe-Ursola, 1/6/1899, f.73r.
61. Ibid., Giuseppe-Ursola, 4/6/1899; further details in Ch.3.
62. A'.M.S.S.P., Con., G. De Piro and His Mother, Giuseppe-Ursola, 4/6/1899, f.74r-v.
63. Ibid., f.75r.
64. Ibid., Giuseppe-Ursola, 2001899, f.77r.
65. Ibid., f.76r-v.
66. L.C., Letters to Young De Piro, Coselli 29/8/1899, ff.lr-2r.
67. A.A.F., Catalogue Ordinationium, 1889-1902, f.128.
68. A.M;S.S.F., Letters to Young De Piro, Coselli, 7/10/1899, f.3r.
69. Ibid., ff.3r-4r.
70. L.C.,Con., G. De Piro and His Mother, Giuseppe-Ursola, 2/11/1899, f.81v.
71. Ibid., Ursola-Giuseppe, 12/11/1899, f.1r.
72. Ibid., Giuseppe-Ursola, 12 and 26/11/1899, ff.83r-86r.
73. L.C., Correspondence, Ursola-Giuseppe, 12/11/1899, ff.lr-2v and L.C., De Piro Family, Guido-Giuseppe, 26/11/1899, ff.14r-15r.
74. L.C., Corr., G. De Piro and His Mother, Giuseppe-Ursola, m 6/1/1900, f.89r.
75. Ibid., Giuseppe-Ursola, 13/5/1900, f.121r-v.
76. Ibid., Giuseppe-Ursola, 29/6/1900, f.121r-121v.
77. On Oat day, as soon as he returned hem the University he wrote the following: “Torno dall’Univeriitii per grazia di Dio... mi ha detto che sono stato ‘bene probatus’, questo 6 un grado di mezzo, e perci6 8 una grazia che I’ho avuto, ‘omnibus perpensis’”. Ibid., Giuseppe-Ursola 7/6/1900, f.124r.
78. Ibid., The letters from Giuseppe to Ursola between 12/7/1900 and 23/7/1900: Ibid., ff.127r-133v.
79. Ibid., Giuseppe-Ursola, 9/8/1900 and 1/9/1900, ff.135r-136v; the same subject is mentioned also in L.C. Leuers to Young De Piro, Fr. Manwel Vassallo and Fr. Vincent Sammut, ff.11r-v, 14r-v, 16v.
80. L.C., Con., G. De Piro and His Mother, Giuseppe-Ursola, 16/12/1900, f.l45v.
81. Ibid.
82. Ibid., Giuseppe-Ursola, 8/11/1900, f.137r-v.
83. Ibid., Giuseppe-Ursola, 11/11/1900, f.139v.
84. Ibid., Giuseppe-Ursola, 21/12/1900, ff.147v-148r.
85. Ibid., Giuseppe-Ursola, 27/12/1900, f.150v.
86. L.C., De Piro Documents, Photocopy of original dimissorial letter for subdeaconate, which is to be found in Capranica College, f.25G.
87. L.C., Fr. Giuseppe De Piro’s Diary, f.lv.
88. L.C., Letters to Young De Piro, V. Sammut, 3/1/1901, f.18r.
89. Ibid., D. Manwel Vassallo, 18/12/1900, ff.13v-14r.
90. L.C., De Piro Documents, Notes about G. De Piro whilst at Capranica College, f.5r.
91. Ibid., Notes about G. De Piro at the Gregorian University. The following is the information communicated: “De Piro D’Amico, Josephus: Melit. Coll.Cap.: 1901. Received his S. Th.B.: 10th July 1901”. References: 1901, Vol.1, p.228. Registration No.3775. Also Catalogus Professorum et Alumnonun Pont. Univ. Greg., vol. MCM-MCMI, p.19.
92. A.M.S.S.P., De Piro Documents, G. De Piro’s own notes, f.24r.
93. Ibid.
94. L.C., Leuers to Young De Piro, Coselli 13/10/1901, f.6r.
95. L.C., De Piro Documents, Photocopy of the original dimissorial for Deaconate and Presbyterate; the original is at Capranica College, f.25H.
96. Ibid., Notes about G. De Piro whilst at Capranica College, f.6r.
97. L.C., Leuers to Young G. De Piro, D. Manwel Vassallo, 17/12/1901, f.19v.
98. L.C., Family Letters to Young G. De Piro, Teresina Apap Bologna 24/12/1901, f.31r.
99. Ibid., f.31r-v.
100. Ibid., f.31r.
101. L.C., Fr. Giuseppe De Piro’s Diary, ff.lv, 3v.
102. Ibid., 3v.
103. Ibid., also L.C., De Piro Document, Notes about G. De Piro whilst at Capranica College,ff.4,6.
104. L.C., Fr. Giuseppe De Piro’s Diary, f.4r.
105. L.C., Family Letters to Young G. De Piro, Teresina Apap Bologna 24/12/1901, f.31v.
106. L.C., Fr. Giuseppe De Piro’s Diary, f.4v.
107. L.C., De Piro Document, Arc. P. Pace to Pope Leo XIII 16/1/1902, f.25.
108. L.C., Fr. Giuseppe De Piro’s Diary, f.4v.
109. L.C., De Piro DocunvnD, Notes about De Piro whilst at Capranica College, f.6r.
110. L.C., Fr. Giuseppe De Piro’s Diary, f.4v.
111. L.C., De Piro Documents, Notes about De Piro whilst at Capianica College, f.6r.
1. In 1901 Giuseppe De Piro wrote “In fatto di intelligenza non risplendo”: A.M.S.S.P., De Piro Documents f.24r.
2. L.C., Con., G. De Piro and His Mother, Giuseppe-Ursola, 24/8/1898, ff.42v-43r.
3. Ibid., Giuseppe-Ursola, 24/3/1900, f.105r-v.
4. Ibid., Giuseppe-Ursola, 5/4/1899, f.65r.
5. Ibid., Giuseppe-Ursola, 1/6/1899, f.73r.
6. Ibid., Giuseppe-Ursola, 4/6/1899, f.74v.
7. Ibid., Giuseppe-Ursola, 23/7/1900, f.133v. Other letters relating to this tour carry the dates 17,18, and 23/7/1900, ff.129r – 133v.
8. L.C., Fr. Giuseppe De Piro’s Diary, f.4v.
9. L.C., Con., G. De Piro and His Mother, Giuseppe-Usola,9/8/1900, f.135r-v.
10. L.C., Letters to Young De Piro, Fr. Vincent Sammut S.J., 10/9/1900, f.14v. 11. Ibid.
12. Ibid.
13. Ibid., ff.14v-15r.
14. Ibid., f.15r.
15. Ibid., Mgr. Gius. Coselli, 17/9/1900, f.5r. -
16. Ibid.
17. Ibid.
18. Ibid.
19. L.C., Corr., G. De Piro and His Mother, Giuseppe-Ursola, 5/4/1899, f.64v.
20. L.C., Fr. Giuseppe De Piro’s Diary, f.4v.
21. Ibid., f.5r.
22. Ibid.
23. L.C., Letters to Young De Piro, Letters Davos, R. Scoteo, 27/8/1902, f.3r. The first time these nuns are mentioned is in a letter written to Fr. G. De Piro on 27/8/1902 by a person he had helped. In it we find "La prego pertanto porgere a quella santa suora il mio grande rammarico...”.
24. Ibid., Letters Davos, Bartholomew 8/6/1903, f.4r.
25. L.C., Family Letters to Young Giuseppe De Piro, Guido De Piro 7/11/1902, f.24v.
26. Ibid., Letters Davos, Edward Boerch 15/8/1903, ff.5r-6v.
27. Ibid., f.9r.
28. L.C., Fr. Giuseppe De Piro’s Diary, f.5r.
29. Ibid.
30. L.C., Family Letters, Guido De Piro 29/12/1903, f.26r-26v.
31. L.C., Letters to Young Giuseppe De Piro, Fr. Vincent Sammut 10/9/1900, ff.14v-15r.
32. L.C., Family Letters, Guido De Piro 29/12/1903, f.27r-v.
33. Ibid., f.26v.
34. Ibid., Maria Stilon, December 1903, f.39r-39v.
35. Maria died on 2nd March 1907. L.C., Fr. Giuseppe De Piro’s Diary, f.13v. After her death her mother Umola wrote a very moving letter to her son. Don. Santino had to forward it to his brothers and sisters. We have seen a copy of this letter. L.C., De Piro Family, Copia di una letters scritta dalla norma Chica dopo la morte della zia Maria 17/3/1907, ff.15r-17r. For more information see Ch. IV with note 43.
36. Leuers to Young De Piro, D. Manwel VassaUo 30/1/1904, f. 22r.
37. L.C., Documents De Piro, St. Joseph’s Home, ‘Ragioni Pro – Ragioni Contro, 1901, f.24r. Letters to Young De Piro, Dr. Manwel Vassallo 30/1/1904, ff.21r-v. Giuseppe De Piro’s connection with St. Joseph’s Home is dealt with in Part II, in Chapter III entitled “St. Joseph’s Home at Santa Venera for Boys”.
38. A.M.S.S.P., Family Letters, Dr. Carmelo De Piro 6/2/1904, f.lOr-v, llr.
39. Ibid., Giuseppe to his mother from Davos 18/2/1904, f.10r-v. The lettercard is addressed thus “Mrs. U. De Piro D’Amico Inguanez, Str. San Paolo 209, VaUetta, Malta”.
40. L.C., Fr. Giuseppe De Piro's Diary, f.5v.
41. Ibid.
42. Ps 126, v.1.
l. Information about his stay at Qrendi is obtained from interviews with different persons who knew Fr. G. De Piro themselves or their relatives in those first years of his priesthood. The interviews were conducted by members of the Missionary Society of St. Paul. The Brother mentioned is Br. Consolato Bugeja. See A.M.S.S.P., Interviews about Mgr. De Piro, Davos-Qrendi-Gudja, f.102.
2. A.M.S.S.F., Interviews about Mgr. De Piro, Davos-Qrendi-Gudja, f.102.
3. Ibid., f.131; 175 people saw him.
4. lb'., f.15.
5. Ibid., Mgr. G.B. Ghigo, f.15.
6. Ibid., Davos-Qrendi-Gudja, f.102.
7. Ibid., other facts, f.132. About the period we have the oral information given by Louis Galea from Qrendi on 2/2/1979 and that of Mgr. G.B. Ghigo. Ibid., f.15.
8. L.C., Fr. Giuseppe De Piro’s Diary, f.5v.
9. Ibid.
10. Ibid., ff.5v-6r.
11. Ibid., f.6r-v.
12. Ibid., f.6v.
13. Ibid.
14. Ibid., f.7r.
15. Ibid., f.7r-v.
16. Ibid., f.7v.
17. Ibid.
18. Ibid., f.8r.
19. Ibid.
20. When St. Paul’s Home was inaugurated, Fr. Giuseppe De Piro in his short address to Archbishop.Pietro Pace stated: “Vada in questa lieta circostanza il nostro saluto a tante anime di zelanti membri del clero maltese, tra i quali ci permettiamo di nominare Monsignor Francesco Bonnici e Monsignor Emmanuele Debono, i quali prima di Noi coltivarono l’idea di una simile societa”: L.C., M.S.S.P. during the Founder’s Lifetime, f.22r.
21. L.C., Fr. Giuseppe De Piro’s Diary, f.9r.
22. Ibid., f.9r-v.
23. Ibid., f.9v.
24. Ibid.
25. Ibid., f.9r.
26. Ibid., f.9v.
27. Ibid., f.10r.
28. Mt. 8,19.
29. Mt. 8,20.
30. “Ho scritto infatti al Vescovo dandogli le mie ragioni per non andare all’Accademia, dichiarandomi per altro pronto ad ubbidirlo; egli perh mi rispose dicendomi che non intendeva forzare la mia volonte”. A.M.S.S.P. Fr. Giuseppe De Piro's Diary, f.4v.
31. Ibid., f.9r.
32. Ibid., f.10v.
33. Ibid., ff.10v-11r.
34. Ibid., f. 1lr-v.
35. Ibid., f. 1lv.
36. Ibid., f.12r-v.
37. Ibid., f.12r.
38. Ibid., f.12v.
39. Ibid., f.13r.
40. Ibid., f. 1 lv, 13v; L.C. De Piro Family, ff.16r-17r. Maria De Piro died at the age of 35.
41. A.M.S.S.F., Fr. Giuseppe De Piro’s Diary, f.13v.
42. Ibid., f.13v-14r.
43. L.C. M.S.S.P. at the Time of the Founder, f.10r-v.
44. Ibid., f. 1lr-v.
45. For further information about Fr. John Mamo, his achievements and the difficulties he met, see “Dun Gwann Mamo u 1-Museum ta’ Rahal Gdid”, in Alex Bonnici’s Dun borg Preca: Hajja-Xiehda-Dokumenti, vol.I, 1980, pp.299-306.
46. A.M.S.S.F., Fr. Giuseppe De Piro’s Diary, f.14r.
47. In his Diary, Fr. G. De Piro copied the letter verbatim. Most probably he thought that the Archbishop would have asked it back. However, this letter remained in his possession and forms part of the collected documents which we have consulted. For information, see L.C. Fr. Giuseppe De Piro's Diary, f. 14v; for the copied letter: Ibid., ff.14v-17v. Regarding the original letter, see L.C., M.S.S.P. in de Time of the Founder, Superior General Fr. Henry-Fr. Innocent, 30/5/1908, ff.7r-9r.
48. L.C., M.S.S.P., in the Time of the Founder, f.8r.
49. Ibid., ff.8r-9r.
50. L.C., Fr. Giuseppe De Piro's Diary, f.18r.
51. Ibid.
52. Ibid, f.18r-v.
53. Ibid., f.19r.
54. L.C., M.S.S.P., in the Times of the Founder, f.14r.
55. “Ad Multos Annos” in St. Paul: Calendar of the Missionary Institute 1932, pp.22-23.
56. A.M.S.S.P., Fr. Giuseppe De Piro’s Diary, f.192; Interviews about Mgr. De Piro, Fr. Joseph Spiteri, M.S.S.P., f.8.
57. The following is the original in Italian:“Beatissimo Padre, Noi sottoscritti, umilmente prostrati ai piedi di Vostra Santith, domandiamo il permesso di iniziare 1’istituzione di una Societa Religiosa, allo scopo di formare dei Missionari particolarmente ed in primo luogo per le colonic maltesi all’estero.Sac. Giuseppe De Piro D. Giorgio Bugeja Diac. Giovanni Mamo” L.C., M.S.S.P. in the Time of the Founder, f.12r.
58. L.C., Fr. Giuseppe De Piro’s Diary, f.19v.
59. Ibid., This information concludes Fr. Giuseppe De Piro’s Diary.
60. L.C., M.S.S.P. at the Time of the Founder, f. 12r.
61. The following is an excerpt from the original text in Italian: “II Santo Padre, a cui esposi la domanda, informato da me in proposito, si rallegrd del santo divisamento, e mi affidd l’onorevole incarico di dirLe che Egli conforta Lei ed i compagni con la benedizione apostolica”. Ibid., La Fontaine -De Piro, 27/1/1910, f.15r.
62. Ibid., De Piro – La Fontaine, 21/2/1910, f.16r.
63. L.C., Interviews about Mgr. De Piro, Fr. John Vella, f.84r.
64. L.C., M.S.S.P. at the Time of the Founder, De Piro, Bugeja, Mamo – Archbishop Pietro Pace, 6/6/1910, f.18r-v. We have in our possession a copy of the request authenticated by the Archbishop’s Curia of Malta with the words: “Concordat curn originale”, and signed by the Chancellor, Fr. Louis Camilleri, with the date 10th June 1910. Ibid., f.18v.
65. The date of 12th June 1910 is confirmed by Fr. G. De Piro himself because he refers to it in his letter to La Fontaine: Ibid., De Piro-La Fontaine, 27/6/1910, f.24r.
66. Although these words of welcome were written and spoken by Fr. Giuseppe De Piro, they were also signed by Fr. George Bugeja and Fr. John Mamo: Ibid., 12/6/1910, f.22r.
67. Ibid., De Piro-La Fontaine, 27/6/1910, f.24r.
68. L.C., Interviews about Mgr. De Piro, Fr. G. Vella, f.S4r.
69. L.C., M.S.S.P. at the Time of the Founder, Breve Notizia Intorno “La Piccola Compagnia di S. Paolo”, G. De Piro-Card. Filippo Giustini, 22/8/1916, f.59v.
70. Ibid., De Piro-Bishop Angelo Portelli, 10/3/1919, ff.118v-119r.
71. Ibid., La Fontaine-De Piro, 3001910, f.26r.
72. General Guide to Malta and Gom, Giov. Muscat, 1920. On page 152 there is a list of religious institutes in Malta, but it does not include the Society of St. Paul. Even later, when it was approved by the Diocese, it did not appear on the list: op. cit., 1925, pp.186-187.
1. L.C., M.S.S.P. at the Time of the Founder, De Piro-La Fontaine, 26/5/1911, f.32r.
2. Ibid., De Piro-La Fontaine, 15/8/1910, f.29r.
3. Ibid.
4. Ibid., A. Leanza S.J.-De Piro, 2/10/1919, f.111r.
5. L.C., Personal Document M.S.S.P., n.2 (Fr. John Vella).
6. L.C., M.S.S.P. at the Time of the Founder, Alfons M. Cauchi O.E.S.A.-De Piro, 5/10/1917, ff.100r-101v.
7. L.C., Interviews about Mgr. De Piro, Fr. John Vella, f.22.
8. L.C., M.S.S.P. at the Time of the Founder, Don. Manwel Vassallo-Don Arcangelo Bruni, 23/11/1916, f.65v.
9. Ibid., f.66r.
10. L.C., Personal Documents M.S.S.P., n.2(Fr. John Vella), Maria Vella-De Piro, 8/7/1910.
11. L.C., M.S.S.P. at the Time of the Founder, De Piro-La Fontaine, 15/8/1910, ff.28r-29r. The clause which, in the will of Vincenzo Bugeja, interested De Piro was: "La somma residuale dalle dette 100,000 lire e loro interessi, dopo prelevate tutte le somme ed eseguite tutte le opere indicate nei precedenti numeri di questo articolo, andri al vantaggio dell’Opera della Propagazione della Fede”; Ibid., f.31Av, where we find a copy of this will.
12. Ibid., Arc. P. Pace-De Piro, 14/9/1910, f.30r-v.
13. Ibid., La Fontaine-De Piro, 27/1/1910, f.15r.
14. Ibid., 30/6/1910, f.26r.
15. Ibid., De Piro-La Fontaine, 15/8/1910, f.29r.
16. Ibid., 26/5/1911, f.32r.
17. We have in our possession a copy of this letter; Ibid., La Fontaine-Bressan, f.34r.
18. These are the words of the Pope:
“Al diletto figlio sacerdote Giuseppe De Piro e a tutti gli egualmente diletti sacerdoti e catechisti ascritti alla Pia Unione, che ha per iscopo la coltura spirituale dei fedeli nelle colonic maltesi di Corfu e di Tripoli, colle nostre piu vive congratulazioni, impartiamo di cuore l’apostolica benedizione.
Li’ 11 giugno 1911
Pius Papa X”
This document, together with three pieces of Pope Pius X’s white cassock, is kept in a frame which hangs in the reception room of the central house of the Missionary Society of St. Paul, at Rabat, Malta.
19. L.C., De Piro Documents, Accademia: Ragioni Pro-Ragioni Contro, f.24r.
20. Ibid.
21. Lk 1,48,52.
22. This is the main reason why Fr. Giuseppe refused to be appointed Monsignor Coadjutor of the Dean: A.M.S.S.P., Mgr. De Piro Dean of the Cathedral of Malta, De Piro-Archbishop Pietro Pace, 17/1/1911, f.11r.
23. About his work in this Institute there is a whole chapter in Part II of this Biography. Although this Institute is known as “Ta’ Fra Diegu”, it is dedicated to St. Francis of Assisi.
24. Mt 2000-24.
25. A.M.S.S.P., Dean De Piro, Dedaration of Fr. John Briffa Brincati, f.62.
26. Ibid. Mgr. Vassallo himself mentioned his age, and illness made him reach this decision; see his letters to Governor Rundle and Pope Pius X: Ibid., Vassallo-Rundle, 31/1/1911, f.13r. Decree of De Piro’s nomination by Pius X, 8/6/1911, f.27r.
27. Ibid., Declaration Briffa Brincati, f.6r.
28. Ibid., Fr. M.A. Pace-De Piro, 7/11/1910, f.7r. 29. Ibid.
30. Ibid., Declaration Briffa Brincati, f.6r.
31. Ibid., De Piro-M.A. Pace, 11/11/1910, f.9r.
32. Ibid., De Piro-Pietro Pace, 17/1/1911, f.l2r.
33. Ibid.
34. Ibid.
35. Ibid., Pietro Pace-De Piro, 19/1/1911, f.12v.
36. Ibid., Declaration Briffa Brincati, f.6r.
37. Ibid., Rundle-De Piro, 11/3/1911, f.14r.
38. Ibid., V. Frendo Azzopardi-Vassallo, 11/3/1911, ff.15r-16r.
39. Ibid., Mgr. P. Gauci-De Piro, 1/6/1911, f.25r.
40. 00cial copy of decree of Fr. Giuseppe De Piro’s appointment, issued by the Curia of the Archdiocese of Malta: Ibid., ff.275-30v.
41. Greetings are written in Italian: L.C., Personal Documents M.S.S.P., n.2 (Fr. John Vella).
42. Ibid.
43. In this collection and in all the others there are the reports, results and other notes which help us to know who this person was; Ibid.
44. L.C., Interviews about Mgr. De Piro, Fr. Jos. Spiteri, f.8.
45. Ibid., Paul Azzopardi, f.44.
46. Ibid., Fr. John Vella, ff.19-22.
47. 1bkt., f.19.
48. L.C., M.S.S.P. at the Time of the Founder, an authentic copy issued by the Curia of the Archdiocese of Malta, 6/10/1914, ff.37v-38r.
49. Ibid., Breve prospetto delle Regole dell’Istituto per le Missioni Estere, f.37v.
50. See St. Paul: Calendar. In every issue from 1922 onwards this feast is mentioned every January. 7heie are references to a triduum aad feast of St. Paul held in the chapel of the Institute in Mdina. See also A.M.S.S.P., Interviews De Piro, Fr. Jos. Spiteri, f.8.
51. A.M.S.S.F., De Piro Documents, Casa S. Giuseppe: ragioni pro-ragioni contro, f.24r.
52. Ibid.
53. Ibid., Riforma Particolare, 1901, f.23r.
54. Ibid., Casa S. Giuseppe: ragioni pro-ragioni contro, f.24r. 55. Ibid.
56. Ibid.
57. L.C., M.S.S.P. at the Time of the Founder, Prospetto delle Regole, f.37v. 58. Ibid., Fr. Arcangelo Bruni-Don. Manwel Vassallo, 8/12/1916, f.70r.
59. Ibid., De Piro-Bishop Portelli, 10/3/1919, f.119v.
60. Ibid., Don. Manwel Vassallo-De Piro, 9/9/1917, f.104r.
61. L.C., Personal Document M.S.S.P., n.2 (Fr. John Vella).
62. Ibid.
63. L.C., Interviews about Mgr. De Piro, Fr. John Vella, f.19.
64. Mgr. G. De Piro, Regole della Compagnia di S. Paolo, fasc. 2, 1925, p.36.
65. Ibid., p.23.
66. A.M.S.S.P., Interviews about De Piro, Fr. John Vella, f.19.
67. L.C., M.S.S.P. at the Time of the Founder, De Piro-La Fontaine, 01/.1914, f.50r.
68. “Uno di essi ha incominciato filosofia quest’anno”: Ibid.. The following is an extract from the first letter which provides information on the progress in philosophy at St. Augustine’s College, Rabat: “Sano lieto di poter informare cbe negli esami semestrali tenuti ultimamente in questo nostro studio, lo studente in 5loso5a Don Giovanni Vella abbia data una assai consolante prova del suo impegno e diligenza, riportando punti 7 dal massimo 10”; L.C., Personal Documentor M.S.S.P., n.2, (Fr. John Vella).
69. L.C., M.S.S.P. at the Time of the Founder, De Piro-La Fontaine, 6/1/1914, f.50r.
70. Ibid.
71. L.C., Interviews De Piro, Br. Paul Spiteri O.S.A., f.10.
72. 1bid., Madre Pacifica Xuereb, f.35.
73. The original words of the decree were these: "Fiat quoad habitum talarem tantum et donee maneant in domo pia de qua. Datum Vallettae, die 6 Octobris 1914. Fr. Angelus O.P. Ep. Admin. Apostolicus Melitae”: L.C., M.S.S.P. at the Time of the Founder, official copy of the Chancellor of the Curia, 0101914, ff.37r-38r.
74. Mgr. De Piro was then the Secretary of the Diocese; hence the ‘testimoniales’ regarding these ordinations bear not only the signature of Archbishop Mauro Caruana but also that of Mgr. De Piro, as Secretary: L.C. Personal Document M.S.S.P., n.2 (Fr. John Vella).
75. This photograph, which is still available, shows that at the beginning of 1917 six were the members of the Society who wore cassocks. In this photograph, however, there are also thirteen aspirants who were not yet authorized to wear it.
76. A.M.S.S.P., M.S.S.P. at the Time of the Founder, Prospetto delle Regole, f.37v.
77. L.C., Interviews De Piro, Fr. John Vella, f.22.
78. A.M.S.S.P., M.S.S.P. at the Time of the Founder, M. Maunseel-Mary, 7/7/1915, fE.55r-56r.
79. Before a cleric is ordained he must have some funds, for the bishop wants to ascertain himself that this candidate will have the means to maintain himself. The funds for diocesan priests are called Titulus Patrimonii and Titulus Beneficii; for religious institutes it is Titulus Pauperitatis. Titulus Missionis indicates that the priest concerned will serve in the Missions, if he is sent there by his superiors.
80. A.M.S.S.F., M.S.S.P. at the Time of the Founder, De Piro-Pope Benedict XV, 18/9/1915, f.39r.
81. These were the words of the Archbishop: “Raccomando malta volentieri per la grazia”: Ibid.
82. In his letter of 3rd December 1915, Fr. Giuseppe Sebastianini asked for information about the aims of the Society. De Piro’s letter of 4th January 1916 supplied all relevant information: He made it clear that the Institute did not yet depend on the Congregation of the Propagation of the Faith, and this was the 5rst time that a request was made for an ordination with the Titulus Missionis: Ibid., ff.39v-40r.
83. Ibid., G. Sebastianini-De Piro, 8/2/1916, f.39v.
84. Ibid., De Piro-La Fontaine, 30/6/1916, f.41v.
85. Ibid., f. 42r.
86. Ibid., La Fontaine-De Piro, 28/7/1916, f.43r.
87. Ibid., ff.43r – 44v.
88. Ibid., De Piro-Pope Benedict XV, (De Piro’s own copy), 22/8/1916, ff.45r-46r.
89. Ibid., Archbishop Mauro Caruana-Benedict XV (from De Piro’s copy), 22/8/1916, f.46r.
90. Ibid., De Piro-Card. Giustini, 22/8/1916, f.57r-v.
91. Ibid., Breve notizia intorno La Piccola Compagnia di S. Paolo, 22/8/1916, f.60r.
92. Ibid., ff.50v – 60r.
93. Ibid., De Piro-Bishop A. Portelli, 10/3/1919, f.119v.
94. Ibid., M. Vassallo-A. Bruni, 23/11/1916, f.65r-v.
95. Ibid., Bruni-Vassallo, 8/12/1916, f.70r.
96. Ibid., Vassallo-Bruni, 23/11/1916, f.66r.
97. Ibid., f.66v.
98. Ibid., Bruni-Vassallo, 8/12/1916, f.70v.
99. Ibid., Vassallo-Bruni, 21/12/1916, f.73v.
100. Ibid.
101. Ibid., Bruni-Vasallo, 11/1/1917, f.75r-v.
102. Ibid., f.75r.
103. Ibid., De Piro-Bruni, 12/2/1917, f.77r.
104. Ibid., Archbishop Caruana-Pope Benedict XV, 29/1/1917, f.81v.
105. De Piro wrote to the Pope but the reply came from the Congregtation of Seminaries and Studies. The Diocesan Secretary, Don Manwel Vassallo (who succeeded De Piro), forwarded it to De Piro on 29th October 1918: Ibid., f.83r-v.
106. Ibid., Bruni-De Piro, 20/3/1917, f.85r.
107. Ibid., De Piro-La Fontaine, 2001917, f.96r.
108. Ibid., Fr. Alfons Cauchi O.S.A.-De Piro, 5/10/1917, ff.100r-101v.
109. Ibid., De Piro-Vassallo, 7/10/1917, f.102r.
110. Ibid., De Piro-Cauchi, 11/10/1917, f.103r.
111. L.C., Personal Documents M.S.S.P., n.2 (Fr. John Vella): Fr. A. Cauchi’s letter to De Piro, 29/8/1917.
112. Here we have a request so that the cleric Vella may sit the examinations for the last two minor orders; the same request carries the approval of Archbishop Caruana so that he may be accepted for the examinations (dated 5/9/1917), and the confirmation that he passed the examinations signed by Bishop A. Portelli (dated 10/9/1917): L.C., Personal Documents M.S.S.P., n.2 (Fr. John Vella).
113. Ibid., G. Vella-De Piro, 5/4/1918.
114. Ibid., Vella-De Piro, 3/4/1918, 7/4/1918.
115. Ibid., 11/4/1918.
116. Ibid.
117. L.C., Interviews about Mgr. De Piro, Fr. J. Vella, f.22.
118. We have a copy of this decree issued by Archbishop Caruana on 21/8/1918. De Piro wrote the copy on 23/4/1933. L.C., M.S.S.P. at the Time of the Founder, f.108r.
119. L.C., Personal Documents M.S.S.P., n.2 (Fr. John Vella); Original "Litterae testimoniales” of Vella’s Subdeaconate.
120. Ibid., Original “Litterae testimoniales” of Deaconate.
121. L.C., M.S.S.P. at the Time of the Founder, De Piro-Bishop A. Portelli, 10/3/1919, f.119r.
122. Ibid.
123. Ibid., Alfons M. Galea-De Piro, 11/2/1919, ff.109r-110v. Close to that building was built the ‘Sacra Familia’ Institute in which there is the Veritas Printing Press.
124. The project of Haz-Zabbar did not materialise, whereas the Oratory at Birkirkara, in 1927, was to be given to the Society of St. Paul; this was the wish of its founder, Notary Mikiel Luigi Casolani. With regard to this see the chapter about the Birkirkara Oratory.
125. A.M.S.S.F., M.S.S.P. at the Time of the Founder, De Piro-Bishop A. Portelli, 10/3/1919, f.119r-v.
126. Ibid., 24/2/1919, f.113r.
127. Ibid., 10/3/1919, f.119v.
128. Ibid.
129. Ibid., f.12Dr.
130. Ibid., f.120r-v.
131. Ibid., f.120v.
132. Ibid., Card G.M. Van Rossum-Bishop Portelli, 23/4/1919, f.122r.
133. Ibid., Portelli-De Piro, 28/4/1919, f.121r.
134. Mgr. De Piro’s work for the Diocese of Malta will be discussed in detail in this Biography.
135. A.M.S.S.P., M.S.S.P. at the Time of the Founder, De Piro-Bishop A. Portelli, 30/4/1919, f.125r-v.
1. L.C., M.S.S.P. at the Time of the Founder, G. Fenech-De Piro, 9/9/1914, ff.52r-53r.
2. Ibid., W. Bonnett-De Piro, June 1917, ff.87r-94r.
3. Ibid., Fenech-De Piro, 9/9/1914, f.52r.
4. Ibid.
5. Ibid.
6. Ibid., ff.52r-53r.
7. Ibid., f.53r.
8. Ibid., William Bonnett-De Piro, 1916, ff.61A-61B.
9. Ibid., De Piro-Bonnett, 17/11/1916, ff.62v-63r.
10. Ibid.
11. Ibid., Breve Prospetto delle Regole, f.37v.
12. L.C., Interviews about Mgr. De Piro, Fr. John Vella, ff.52-53.
13. L.C., M.S.S.P. at the Time of the Founder, De Piro-Bishop A. Portelli, 10/3/1919, f.119r.
14. L.C., Personal Documents M.S.S.P., n.2 (Fr. John Vella). 15. Ibid.
16. Ibid.
17. Ibid.
18. L.C., M.S.S.P. at the Time of the Founder, Cardinal Van Rossum-Bishop A. Portelli, 7/1/1920, f.127r.
19. Ibid., f. 127r-v.
20. Ibid., f. 127r-v.
21. C.I.C., can.492, para.1.
22. A.M.S.S.P., M.S.S.P. at the Time of the Founder, Van Rossum-Portelli 7/1/1920, f.127v.
23. Ibid., ff.127v-128r.
24. Ibid., Portelli-De Piro, 13/1/192D, f.129r.
25. Ibid., De Piro-La Fontaine, 9/4/192D, f.130r.
26. A.M.S.S.P., M.S.S.P. at the Time of the Founder De Piro-La Fontaine,9/4/1920, f.130r-v.
27. Ibid. The reply indicates that it was delivered by hand: Ibid., La Fontaine-De Piro, 14/4/1920, f.131r.
28. Ibid., De Piro-La Fontaine, 9/4/1920, f.130v. 29. Ibid.
30. Ibid.
31. Ibid., La Fontaine-De Piro, 14/4/1920, f.131r. 32. Ibid.
33. Ibid.
34. A.M.S.S.P..... at the Time of the Founder, De Piro-Van Rossum 18/5/1920, f.132r-v.
35. Ibid., 18/5/1920, f.132v.
36. Ibid.
37. Ibid.
38. Ibid., ff.132v-133r.
39. Ibid., Archbishop Caruana-Van Rossum, 18/5/1920, f.133r.
40. Ibid., where the receipt for the registered letter (19/5/1920) can be found.
41. Ibid., De Piro-Mons. Camillo Laurenti, 11/7/1920, f.l34r.
42. Ibid. C. Laurenti-De Piro, 26/7/1920, f.138r. The letter is protocolled: S. Congregazione De Propaganda Fide, protocol n. 1705/20.
43. Ibid., De Piro-Laurenti, 18/8/1920, f.140r.
44. Ibid.
45. Ibid., f.140v.
46. Ibid., De Piro-Fr. Arcangelo Bruni, 18/8/1920, f.142r-v.
47. Ibid., Bruni-De Piro, 16/9/1920, f.144r.
48. Ibid., f.144r-v.
49. Ibid., De Piro-Pope Benedict XV, 14/2/1921, f.146r. There we see that the rescript of the Congregation of the Sacraments was dated 7/11/1916.
50. Ibid.
51. Ibid.
52. Ibid., Caruana-Benedict XV, 14/2/1921, f.146v.
53. Ibid., De Piro-A. Bruni, 14/2/1921, f.148v. 54. Ibid.
55. Ibid., Bruni-De Piro, 11/3/1921, f.148r.
56. Ibid., Archbishop Caruana’s decree approving the Rules, 18/3/1924, f. 168r. This was published; see (Mgr. G. De Piro), Regole della Compagniu di S. Paolo, fasc.1, 1924: “Decretum: Approvazione delle Regole”, p.v.
57. A.M.S.S.P., M.S.S.P. at the Time of the Founder, Bruni-De Piro, 11/3/1921, f.149.
58. A.P.C. Mort., ms.4, 24/3/1921. Guido was buried in tomb no.II. Don Santino De Piro informed Fr. Arcangelo Bruni of his brother’s death. We know this from Bruni’s own letter. A.M.S.S.F., M.S.S.P. at the Time of the Founder, A. Bruni-G. De Piro, 12/6/1921, f.155r.
59. A.M.S.S.P., M.S.S.P. at the Time of the Founder, De Piro-Caruana, 10/4/1921, f.151r.
60. See Chapter V text with note n.49.
61. A.M.S.S.P., M.S.S.P. at the Time of the Founder, Prospetto delle Regole, ff.151v-152r. These were printed in Regole della Compagnia di San Paolo, fasc.1, pp.1-2.
62. The seal was also printed in the first page of the above-mentioned Regole.
63. Mgr. De Piro’s work for the missions and the ideal he wanted to instil in a special way in the members of the Society are dealt with in Part II of this Biography. Some information about what the Founder did during the last years of his life has already been published. See Alex Bonnici, “Mons. Giuseppe De Piro, Fundatur tas-Socjeta Missjunarja ta’ San Pawl” in "Malta Kattolika fil-Rajja tas-Seklu XX”, Religjon u Hajja, 1979, p.32.
64. This is a translation of the official copy of the decree which was issued by the Archbishop’s Curia of Malta on 28/11/1921. ff.159v-160r. The decree is printed Regola della Compagnia di S. Paolo,. fasc. 1, p.iv.
65. The decree contains the words: “in meum experimenti adprobamus”: Regole della Compagnia di S. Paolo, fasc. 1, p.iv.
66. Ibid., p.v.
67. “Quamprimum redigentur et Nobis exhibeantur alias regulas”: Ibid., p.vi.
68. Ibid., fasc. 3, 1928, on the page after the title; this was entered later, since fasc. 3 was printed in 1928, but the decree was issued in 1932.
69. Ibid., fasc.1, p.2.
70. Ibid., p.39.
1. “L-Iskof u l’Istitut” in San Paul: Almanacc ta’ l’Istitut tal-Missioni, 1922, p.13.
2. Ibid.
3. A.M.S.S.F., Personal Documentor M.S.S.P., no.11 (Gerardu Debono).
4. In the first two years the door number was 10 but it became 9 after the year 1924. As regards the house number, see San Paul: Almanacc, for the years 1922 to 1932. On cover 2 or 4, the Founder used to put the whole address of the house. When that house became part of Xara Palace Hotel, the door of St. Paul Street was used by the hotel workers. For Palazzo Xara and its history see Edward Sammut, The Monuments of Mdina, 1960, p.41. Today Palazzo Xara is known as 'Xara Palace Hotel’. However, work on the hotel was completed only when Miss Mabel Strickland, daughter of an ex-Prime Minister of Malta, took over.
5. “L-Iskof u l’Istitut” in San Paul: Almanacc, 1922, p.13, where there is reference to the ceremony of the conferment of the first tonsure. See also A.M.S.S.P., Personal Documents M.S.S.P., no.5 (Fr. J. Spiteri), no.6 (Fr. M. Callus).
6. “L-Iskof u l’Istitut” in San Paul: Almanacc. See also: A.A.M., Catalogus Ordinationum, 1915-1943, f.36.
7. Reference to this is made by Santi Muscat, Kronaka, f.53; but it is evident from the title and contents of the Almanacc.
8. In the 5rst issue, under Archbishop M. Caruana’s photo, De Piro wrote: "riprodotto per cura dell’Istituto Maltese per le Missioni Estere”: San Paul: Almanacc, 1922, p.12. In the same calendar De Piro gives some information about the new home, but does not mention its name: Ibid., p.13.
9. “L-Iskof ta’ Porto Rico” in San Paul: Almanacc, 1922, p.25.
10. A.M.S.S.F., M.S.S.P. at the Time of the Founder, Bishop Caruana-De Piro, 6/6/1922, f.163r.
11. San Paul: Almanacc, 1923, cover 2.
12. Ibid., in the February issue (not enumerated).
13. Ibid., in the March issue.
14. A.M.S.S.P., Atti del Consiglio, 17l2/1933, f.66r.
15. L.C., Personal Documents M.S.S.P., no.2 (Fr. John Vella).
16. “II-Festa ta’ San Pawl f’Tunes” in San Paul: Almanacc, 1923 (not enumerated). In that issue there is a very good photograph of the whole group. See also: Ph. Mallia, “Mons. Portelli f’Tunes” in Riflessi, vol.6 (1981), pp.144-149.
17. “Il-Missioni ta’ Detroit” in San Paul: Almanacc, 1923, September.
18. A.M.S.S.P., Personal Document M.S.S.P., no.5 (Fr. J. Spiteri); no.6 (Fr. M. Callus).
19. Ibid., no.12 (Fr. G. Bartolo).
20. L.C., Interviews about Mgr. De Piro: Mgr. A. Buhagiar, Pawlu Sammut, f.4.
21. On cover 2 of San Paul: Almanacc, 1923, there is the following note: “Oblazioni: Sua Ecc.za. Rev.mo Mgr. Mauro Caruana, O.S.B., Arciskof ta’ Malta: f14 ghal chera taz-zieda tad-dar il gdida”. In the same issue, in the article “L-Iskfijiet jghamlulna curagg” De Piro wrote that the Institute, in its infancy, had another proof of the love and courage on the part of the Bishop of Malta: see month of March.
22. This is repeated in every issue of the Calendar. De Piro also included the prayers offered for the Society by missionaries, sisters and children of the Institutes.
23. A.M.S.S.P., Personal Documents M.S.S.P., no.2 (Fr. John Vella).
24. L.C., Interviews about Mgr. De Piro, Mgr. A. Buhagiar, f.5.
25. Ibid., Wenzu Grixti, f.11.
26. Ibid., Madre Pacifika Xuereb, f.36.
27. Ibid., Carmelo Borda, f.87r.
28. L.C., M.S.S.P. at the Time of the Founder, Fr. Furci S.J.-De Piro,11/9/1923, f.167r.
29. Oral Information to the Author, Fr. Augustine Grech M.S.S.P.
30. After the Archbishop’s suggestion, De Piro wrote to the Augustinians. Among other things he wrote: “Dietro suggerimento di Sua Eccellenza Reverendissima Mons. Vescovo Don Mauro Caruana”. A.P.S.A.V., Acta Provincialia, 1880-1929, f.324.
31. A.P.S.A.V., Acta Provincialia, 2/11/1923. We also find the following information: “6 novembre, 1923. al P. Emmanuele Bugeja 6 accordato dalla S. Congregazione il permesso temporaneo di trasferirsi nell’Istituto dei Missionari di S. Paolo, Notabile, per la direzione di quei giovani chierici, istituiti dal Rev.mo Mons. Can.co Decano, Don Giuseppe dei Marchesi De Piro”: A.P.S.A.V., P. Emman. Letard, L’Ordine Agastiniano di Malta e Gozo, (ms.) Vol. II, 1921-1927, pp.56-57.
32. Oral Information, Fr. W. Grech. I obtained this' information after I had written this chapter for the first time and examined the observations about it. This was the most difficult chapter of Part I because the information about the residences at Mdina was very scanty.
33. A.P.S.A.V., Acta Provincialia, 2/11/1923, f.324.
34. L.C., Registro per le Circolari, Ubbidienze, Testimoniali, Dimissoriali, Brevi Celebratorie, 1901-1940, ff.346 – 347. For more information on Fr. Bugeja, see Ferdinand Xuereb, “Bibliografija tar-Religjuii Agostinjani Maltin”, (pro ms.), 1976, pp. 13 – 14. I would like to show my appreciation of Fr. Ferdinando Xuereb’s help; just a few days before his premature death, towards the end of February 1981, he collected all this material from the archives of the Augustinians. Oral information on Fr. Manuel Bugeja has been given to me by Fr. Austin Grech and Bro. Kalcidon Zammit M.S.S.P., both of whom pursued their novitiate under the guidance of this Augustinian Father: see A.M.S.S.F., Personal Document M.S.S.P., nos.16,20.
35. A.P.S.A.V., Registro Circolari, Ubbidienze, 1901 – 1940, ff.346-347.
36. St. Joseph’s Home at Santa Venera will be dealt with in Part II.
37. A chapter in Part II will deal with the church of St. Agatha, with which the Central Home of the Missionary Society of St. Paul is closely connected. The following is a short extract from Mgr. De Piro’s documents. We are quoting a section of Archbishop Caruana’s decree: “Col nostro presente decreto, dichiariamo ceduta alla Compagnia di San Paolo la predetta chiesuola di Sant’Agata, con tutti i diritti, pertinenze, ed obblighi, alle condizioni tra il parrom di Rabato ed il Rettore della stessa Compagnia convenute... Dato in Valletta nel Nostro Palazzo Arcivescovile, il dl 24 aprile 1923. Mauro O.S.B., Archiv. – Vesc. di Malta”. This decree is registered at the Archiepiscopal Curia of Malta: A.A.M.; Suppliche, 1923, ms.1, n.124.
38. A.A.M. Catalogus Ordinationum, 1915-1943, f.50; A.M.S.S.P., M.S.S.P. at the Time of the Founder, f.164r; Personal Documents hf.S.S.P., nos.5-6.
39. “Ferh fl’Istitut” in San Paul: Almanacc, January 1924.
40. Ibid., See also A.M.S.S.P., Personal Documents M.S.S.P., nos.5-6.
41. “Ferh fl’Istitut” op.cit.
42. F. Xuereb op. cit., p.13.
43. There are the manuscript writings of Fr. Bugeja that can still be consulted: (i) Regolamenti per Novizi della Compagnia di S. Paolo Apostolo; (ii) Istruzioni sullo stato religiosa e sulle principali obbligazioni e sull’atto eroico di caritas ai novizi della Societk di S. Paolo; (iii) Taghlim fuq 1-Istat Religjuz; (iv) Della Vocazione allo stato religioso; (v) Regolamenti per Novizi della Compagnia di S. Paolo Apostolo: domande e risposte; (vi) Orazione da dirsi nel giorno della vestizione prima di prendere il S. Abito; (vii) Cose necessarie a sapersi dai religiosi agostiniani. See Xuereb, op.cit., p.14.
44. A.M.S.S.F., Ani del Consiglio, ff.8r, 12r, 13v, 17v.
45. L.C., Personal Documents M.S.S.P., no.13 (Fr. F.X. Camilleri).
46. A.M.S.S.P., Personal Documents M.S.S.P., no.24 (Fr. Anton Camilleri).
47. We know this from members of the Missionary Society of St. Paul who lived in the time of Fr. Bugeja and were still alive when the Biography was written. Among them were Fr. Augustine Grech, Br. Calcidon Zammit, and Br. Consolato Bugeja.
48. F. Xuereb, op.cit., pp.13-14.
49. A.M.S.S.F., Atti del Consiglio, 10/1/1932, f.56r.
50. “San Paul fl’Istitut”, in San Paul: Almanacc, 1925, p.5.
51. San Paul: Almanacc, 1928, last page. The same is repeated in other issues: 1930 (p.23) and 1931 (p.18).
52. Ibid., 1927, p.3, pp.5-25.
53. “II-Barca ta’1-Iskof” in San Paul: Almanacc, 1928, p.1. The original text is in Maltese.
54. A.M.S.S.P., Personal Documents M.S.S.P., no.13 (Fr. F.X. Camilleri).
55. Ibid., no.12 (Fr. Gejt Bartolo).
56. Ibid., no.14 (Bro. Santi Muscat); see S. Muscat, Kronaka, ff.61, 143.
57. A.M.S.S.P., Interviews about Mgr. De Piro, Fr. John Vella, ff.20-21, Fr. Michael Camilleri, f.28.
58. Several persons refer to this in the interviews which were collected. We reproduce only one extract from one letter of Fr. John Vella, a little after he left the Society to become a diocesan priest: “Lei mi promise di aiutarmi finch' resto in questa brutta posizione. Non domando altro se non elemosina di Messe e di suggerire al Vescovo I’ultimo mio desiderio di partire da Malta possibilmente nelle lontane Americhe”. L.C. Personal Documents M.S.S.P., no.2 (Fr. John Vella).
59. This could not be before the end of the year 1931. When De Piro printed the Almanacc for 1932, he still used the address of St. Paul’s Street. See San Paul: Almanacc, 1932, cover 1. That place was subsequently converted into the Xara Palace Hotel.
60. S. Muscat, Kronaka, f.61.
61. A.M.S.S.F., Atti del Consiglio, 17/2/1933, f.66r.
62. A.A.M., Catalogus Ordinationum, 1915-1943, f.88; A.M.S.S.P., Personal Documents M.S.S.P., no.20 (Fr. Augustine Grech).
63. L.C., Atti del Consiglio,7/6/1933, f.67r.
64. Oral Information, Fr. Augustine Grech.
65. A.N.V., Acts Not. Emm. Agius (no.522), ms.20 (1st October to 30 December, 1932), Contract no.362: Mons. G. De Piro-D’Amico Inguanez-Navarra and Giuseppe Cuschieri, 21/11/1932, ff.2460-2470.
66. “L-Ewwel Gebla” in San Paul: Almanacc, 1933, p.3.
67. A.M.S.S.P., De Piro Documents, Mgr. De Piro’s Will 9/2/1933, art.2.